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XX38H.AB.X 

OF  THE 

THEOLOGICAL    SEMINAKY, 

PRINCETON,  76.  jr. 

DONATION   OF 

S  A  M  I '  K  L    A  O  N  K  W  , 

<JF     PHILADELPHIA,    PA. 

Letter 
iVb. 

rVf,se,     C)iv,s.on -O^.l 

'S'/yr//;    Sect.«n S 

'^''^'-^    Uo. } 

sec 


1 


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VARIOUS  SUBJECTS, 


BY  HENRY  COLMAN. 


BOSTON ; 


PUBLISHED   BY   J.4MES   W.    BURDITT. 


iISHE 

T.  B.  Wait,  Printer. 

1820. 


DISTRICT  OF  MASSACHUSETTS,  TO  WIT : 

DISTRICT    clerk's    OFFICE. 

BEitremembereil,  lliat  on  tlie  tliirteenlh  day  of  Jul}-,  A.D.I 820,  and  in  the  forty-fiftt 
year  of  the  Independence  of  the  Uiiited  States  of  America,  James  W.  Bui-ditt,of  the 
said  distr  ct,  has  deposited  in  this  office  the  title  of  a  book,  the  right  whereof  he  claims 
as  proprietor,  in  the  words  following,  to  wit ; 

"  Sermons  on  Various  Subjects.    By  Henry  Colnian." 

In  conformity  to  the  act  of  the  Congress  of  the  United  States,  entitled,  "  An  act  for 
the  encouragement  of  learning,  by  securing  the  copies  ol  Maps,  Charts,  and  Books  , 
to  the  authors  and  proprietoi-s  of  such  copies,  during  the  times  therein  mentioned  :" 
and  also  to  an  act,  entitled,  "  An  act  supplementai'y  to  an  act, entitled.  An  act  for 
the  encouragement  of  learning,  by  secnnng  the  copies  of  Maps,  Charts,  and  Books, 
to  the  authors  and  proprietors  ot  such  copies  during  the  times  therein  mentioned ; 
and  extending  the  benefits  thereof  to  the  arts  of  Designing,  Engraving  and  Etching 
Historical,  ana  other  Prints." 

JNO.  W.  DAVIS, 

Clerk  of  the  District  of  Massachusetts. 


ADVERTISEMENT. 


The  publication  of  these  discourses  was  under- 
taken at  the  request  of  friends,  to  whose  kind- 
ness the  author  is  deeply  indebted ;  and  with 
the  advice  of  other  friends,  who  are  entitled  to 
the  highest  respect  and  confidence.  They  Avere 
not  written  with  any  view  to  publication.  If 
they  do  good  and  give  pleasure,  the  task  will 
be  amply  compensated.  They  are  offered  to 
a  candid  publick  with  unfeigned  diffidence ;  and 
they  are  inscribed  to  the  Author's  friends  with 
affection,  gratitude,  and  respect. 

.TuLY,  1820. 


ERRATA. 

Page  37  line  1 9,  for  claim,  read  claims. 
"       51    "    23,  for  all  sjoods,  read  all  other  goods. 
"      60    "   23,  for  Who,  read  —who. 


aAftiMft*;^^ 


^^^^ 


r<-' 


SERMON  I. 

Page 

The  Incomprehensibility  of  the  Deity  ...       9 

Job  XI.  7. — Canst  thou  by  searching  find  out  God  ? 
canst  thou  find  out  the  Almighty  unto  perfection  ? 

SERMON  II. 

Same  subject 20 

SERMON  III. 

The  comparative  claims  of  Religion  and 
the  World 35 

Matthew  vi.  24. — No  man  can  serve  two  masters : 
for  either  he  will  hate  the  one,  and  love  the  other  ;  or 
else  he  will  hold  to  the  one  and  despise  the  other. 
Ye  cannot  serve  God  and  Mammon. 

SERMON  IV. 

The  Disposition  with  which  the  Gospel  is 
to  be  received 54 

Acts  xvri.  11. — These  were  more  noble  than  those  in 
Thessalonica,  in  that  they  received  the  word  with 
all  readiness  of  mind. 

SERMON  V. 

The  Miraculous  Character  of  Jesus  ....     71 
Acts  ii.  22. — Jesus  of  Nazareth,  a  man  approved  of 
God  among  you  by  miracles,  and  wonders,  and  signs, 
which  God  did  by  him  in  the  midst  of  you,  as  yc  your- 
selves also  know. 


Tl  CONTENTS. 

SERMON  VI. 

rage 

Christianity  a  Divine  Communication  ....     89 
Mark  iv.  9. — He  that  hath  ears  to  hear,  let  him  hear. 

SERMON  YII. 

Christianity  a  Rule  of  Life 105 

John  xv.  14. — Ye  are  my  friends,  if  ye  do  whatsoever 
I  command  you. 

SERMON  VIII. 

Motives  to  the  Distribution  of  the  Scrip- 
tures     122 

Matthew  vi.   10. — Thy  kingdom  come. 

SERMON  IX. 

The  Progress  and  Prospects  of  the  Gospel  140 

Luke  xvii.  20,  21. — The  kingdom  of  God  cometh  not 
with  observation ;  neither  shall  they  say  lo  here  ! 
or  lo  there  !  for  behold  the  kingdom  of  God  is  within 
you. 

SERMON  X. 

The  Power  of  Man  in  Regard  to  his  Sal- 
vation      156 

Philippians  II.  12. — Work  out  your  own  salvation 
with  fear  and  trembling. 

SERMON  XI. 

The  Doctrine  of  Divine  Influences 170 

Philippians  ii.  13. — For  it  is  God,  which  worketh  in 
you  both  to  will  and  to  do  of  his  good  pleasure. 

SERMON  XII. 

Directions  for  Judging  Ourselves 184 


CONTENTS.  Vll 

Page 

Romans  xii.  3.— For  I  say,  through  the  grace  given 
unto  me,  to  every  man  that  is  among  you,  not  to 
think  of  himselt  more  highly  than  he  ought  to  think  ; 
but  to  think  soberly. 

SERMON  XIII. 
Conscience 200 

Proverbs  xxi.  2.' — Every  way  of  a  man  is  right  in  his 
own  eyes ;  but  the  Lord  pondereth  the  heart. 

SERMON  XIV. 
Conversion 215 

Acts.  xxvi.  20. — That  they  should  repent  and  turn  to 
God,  and  ao  works  meet  for  repentance. 

SERMON  XV. 

The  Difficulties  of  Christian  Virtue  ....   233 
Matthew  vn.   14. — Strait  is  the    gate  and  narrow  is 
the  way,  which  leadeth  unto  life. 

SERMON  XVI. 

The    Deceitfulness  of  Sin 246 

Hebrews  hi.  13. — But  exhort  one  another  daily, 
while  it  is  called  to-day,  lest  any  of  you  be  hardened 
through  the  deceitfulness  of  sin. 

SERMON  XVII. 

Experience 26d 

Isaiah  xxx  21. — Thine  ears  shall  hear  a  word  behind 
thee,  saying,  this  is  the  way,  walk  ye  in  it,  when  ye 
turn  to  the  right  hand  and  to  the  left. 

SERMON  XVIII. 

Duty   the  Supreme  Object 279 


Vlll  CONTENTS. 

P«ge 
Psalm  cxix.  6. — Then  shall  I  not  be  ashamed,  when 
I  have  respect  unto  all  thy  commandments. 

SERMON  XIX. 

Friendship 293 

Psalm  lv,  14  — We  took  sweet  counsel  together,  and 
walked  unto  the  house  of  God  in  company. 

SERMON  XX. 

The  Sentiments  which  should  accompany 

the   Baptism  of  Children 30H 

Matthew  xix.  13. — Then  were  there  brought  unto 
him  little  children,  that  he  should  put  his  hands  on 
them,  and  pray. 

SERMON  XXI. 

The  Uncertainty  of  Life 323 

Job  VII.  8. — Thine  eyes  are  upon  me,  and  I  am  not. 

SERMON  XXII. 

The  Christian's  Hope 338 

Hebrews  vi.  19,20. — Which  hope  we  have  as  an  an 
chor  of  the  soul,  both  sure  and  steadfast,  and  which 
entereth  into  that  within  the  veil ;  whither  the  fore- 
runner is  for  us  entered,  even  Jesus . 

SERMON  XXIII. 

The  Value  and  Influence  of  the  Christian 

Doctrine  of  Immortality 352 

3  Corinthians  iv.  18. — While  we  look  not  at  the 
things  which  are  seen,  but  at  the  things  which  are 
not  seen  :  for  the  things,  which  are  seen,  are  tempo- 
ral :  but  the  things,  which  are  not  seen,  are  eternal. 


1  0*^% 


SERMON  1. 

THE  INCOMPREHENSIBILITY  OF  THE  DEITY. 
PART  I, 


JOB  XI.  7. 

CANST  THOU  BY  SEARCHING  FIND  OUT  GOD  ?  CANST  THOU  FIND 
OUT  THE  ALMIGHTY  UNTO  PERFECTION  ? 

Is  there,  my  brethren,  a  reflecting  mind,  which 
has  not  been  confounded  in  its  inquiries  respect- 
ing the  Deity?  The  proofs  of  the  existence  of 
God  are  obvious  and  irresistible.  It  is  inscribed 
on  every  object.  The  eye  of  rehgious  philo- 
sophy perceives  it  in  every  plant,  which  springs 
out  of  the  ground ;  in  every  animal,  that  inhabits 
the  earth,  the  air,  or  the  sea;  and  in  every  star, 
which  sheds  its  radiance  on  the  face  of  night. 
The  testimonies  of  his  presence  and  providence 
constantly  occur  to  our  notice.  They  descend  on 
the  beams  of  every  returning  sun  and  every  al- 
ternate moon.  They  breathe  in  the  fragrance  of 
2 


10  INCOMPREHENSIBILITV 

spring;  they  glow  in  the  splendour  of  summer: 
they  present  themselves  anew  in  the  fruits  ol" 
autumn ;  and  to  the  devout  mind,  even  the  re- 
pose, and  solitude,  and  desolation  of  winter,  and 
its  fertilizing  frost  and  snow  proclaim  the  be- 
neficent providence  of  God.  Tlic  exhibitions 
of  his  wisdom,  power,  and  goodness,  in  infinite 
varieties  of  form  and  motion,  of  beauty  and 
magnificence,  every  where  crowd  upon  our  ob- 
servation. 

Yet  this  great  author  of  all  nature,  this 
spring  of  all  action,  this  Ibuntain  of  all  enjoy- 
ment, this  all-pervading  spirit,  this  omniscient  in- 
tellect remains  always  unseen,  unheard,  and  in- 
accessible. He  seems  to  recede  from  us,  as  we 
attempt  to  explore  the  immensity  of  his  being. 
We  cannot  by  searching  find  out  God ;  we  can- 
not find  out  the  Almighty  unto  perfection.  In- 
superable obstacles  cross  the  path  of  our  inqui- 
ries ;  uncertainty  or  imperfection  is  intermingled 
with  some  of  our  most  elaborate  conclusions: 
clouds,  which  we  cannot  dissipate,  hover  over 
our  views  of  the  divine  nature. 

We  purpose  on  this  occasion  to  sketch  the 
causes  of  this  obscurity ;  and  to  inquire,  what  in- 
fluence this  fact  should  have  on  our  sentiments 
and  conduct. 


OP    THE    DEITY.  11 

I.  A  principal  cause  of  the  difficulties,  with 
which  our  inquiries  respecting-  the  nature  of  the 
Deity  are  embarrassed,  is  found  in  the  limited 
nature  of  our  capacities. 

Man  is  a  child,  and  in  this  world  will  always 
remain  at  school.  In  the  highest  stages  of  in- 
tellectual improvement,  to  which  he  has  ever 
advanced,  he  remains  an  Ignorant  being.  I  am 
not  disposed  to  degrade  the  nature,  which  God 
has  given  to  the  rational  beings,  whom  he  has 
placed  on  this  earth.  I  would  not  deny  the  sub- 
tilty  and  acuteness  of  that  wisdom,  which  has 
distinguished  the  labours  of  man ;  nor  refuse  the 
homage,  which  is  due,  to  those  exertions  of  in- 
tellect, by  which  he  is  able  to  determine  and 
predict  the  revolutions  of  the  amazing  globes, 
that  roll  in  silent  magnificence  through  the  bound- 
less expanse ;  nor  to  those  ardent  and  indefatiga- 
ble powers,  by  which  he  has  explored  the  pro- 
found recesses  of  nature  and  unveiled  some  oi 
her  mysterious  operations ;  nor  to  that  extraor- 
dinary combination  of  knowledge,  invention,  and 
skill,  by  which  he  has  subjected  to  his  control 
many  of  the  most  powerful  agents  in  nature,  and 
rendered  them  subservient  to  his  purposes.  Yet 
the  subjects,  of  which  man  remains  in  ignorance, 
infinitely  exceed  those,  with  which  l»e  has  made 
himself  acquainted;  and  what    he    his    already 


12  INCOMPREHENSIBILITY 

learnt  cannot  bear  a  comparison  with  the  know- 
ledge, to  which  it  seems  possible  and  probable 
that  he  may  attain. 

Is  not  human  power  often  compelled  to  ac- 
knowledge, that  it  can  do  no  more ;  and  human 
penetration,  that  it  can  advance  no  further  ?  Does 
not  our  perception  soon  become  indistinct  by  dis- 
tance, and  are  not  our  speculations  frequently  be- 
wildered in  inexplicable  mazes,  or  driven  back 
from  palpable  and  impenetrable  darkness  ?  Man's 
highest  discoveries  have  often  terminated  only 
in  a  consciousness  of  his  own  ignorance.  The 
soaring  of  an  eagle  may,  with  far  more  proprie- 
ty, be  compared  to  the  path  of  a  comet,  than  the 
loftiest  flights  of  philosophy  to  the  immeasura- 
ble extent,  which  remains  to  be  traversed ;  and 
the  sublimest  excursions  of  the  astronomer  have 
not  brought  him  but  to  the  entrance  of  the  works 
and  dominion  of  God. 

Consider  only  the  circumstances  of  limitation, 
which  are  inseparable  from  the  nature  and  con- 
dition of  man.  He  is  introduced  into  the  world 
ignorant  and  helpless.  With  him  nothing  is  in- 
tuitive. Whatever  he  acquires  must  be  the  slow 
and  gradual  result  of  study,  personal  observation, 
experience,  and  reflection.  Years  elapse  before 
he  learns  the  use  of  his  faculties,  or  has  the 
power  of  applying  them ;  in  the  longest  life  the 


OP    THE    DEITY.  13 

season  of  their  activity  and  full  vigour  is  usually 
short,  and  they  sink  under  the  infirmities  of  age. 
Receiving  his  ideas  through  the  medium  of  the 
senses,  in  the  early  stages  of  intellectual  exer- 
tion he  often  errs,  and  is  always  liable  to  false 
judgments  in  his  apprehensions  and  views  even 
of  those  subjects,  to  which  he  has  immediate  ac- 
cess. Confined  to  the  earth,  he  possesses  not  the 
power  of  exploring,  but  in  a  very  partial  manner, 
the  objects  beyond  his  immediate  observation.  His 
senses  are  conversant  only  with  material  objects ; 
with  the  nature,  powers,  and  operations  of  spi- 
ritual existences  his  acquaintance  is  extremely 
limited  and  imperfect.  For  a  decisive  example 
of  the  imperfection  of  his  knowledge,  may  we 
not  refer  to  his  superficial  acquaintance  with  his 
own  physical  and  intellectual  constitution.  This 
is  a  subject  within  his  reach  and  constantly  ex- 
posed to  his  observation;  which  he  has  many 
peculiar  inducements  and  advantages  for  study- 
ing, and  in  the  investigation  of  which  the  mosi 
active  and  sagacious  minds  have  been  employed 
from  the  earliest  period.  Yet  with  how  little 
success  have  these  inquiries  been  made !  Where 
is  the  man,  who  can  certainly  and  fully  explain  ri 
single  operation  of  the  animal  economy.''  Who 
has  disclosed  the  secrets  of  the  thoughts,  or  can 
solve  the  problems  in  regard  to  their  origin  and 


14  INCOMPREHENSIBILITY 

association?  Who  has  yet  been  found  compe- 
tent to  explain  the  dependence  of  the  intellec- 
tual and  moral  upon  the  physical  constitution, 
and  the  intimate  connexion  between  the  body 
and  mind? 

Can  it  be  otherwise,  than  that  a  being,  who 
possesses  comparatively  very  few  and  limited 
means  of  information,  who  is  liable  to  innumera- 
ble errours  on  subjects,  which  are  most  within 
his  reach,  and  is  ignorant  of  his  own  frame  and 
constitution;  can  it  be  otherwise,  than  that  such 
a  being  should  meet  with  many  difficulties  in  the 
study  of  the  Deity?  Is  such  a  one  competent  by 
searching  to  find  out  God  ?  to  find  out  the  Almigh- 
ty unto  perfection  ?  Is  it  possible  that  the  finite 
should  comprehend  the  Infinite ;  the  ignorant  the 
Omniscient ;  and  the  child  of  yesterday  the  Be- 
ing, who  inhabits  eternity  ? 

II.  I  remark,  in  the  second  place,  that  the 
difficulties,  which  embarrass  our  inquiries  into  the 
nature  and  attributes  of  the  Deity,  arise  of  course 
out  of  the  subject  itself. 

The  nature  and  attributes  of  the  Deity  in- 
volve the  most  abstruse  and  profound  subjects  of 
contemplation  and  inquiry.  The  study  of  the 
Deity  is  the  study  of  that,  which  is  altogethei; 


OF    THE    DEITY.  15 

imperceptible  to  the  senses,  which  is  spiritual, 
self-existent,  infinite,  and  eternal.  The  study  of 
the  Deity  is  the  study  of  omnipotence,  omni- 
science, and  omnipresence ;  of  time  and  space ; 
of  spirit,  matter,  and  motion;  of  the  history, 
operations,  and  revolutions  of  all  nature ;  of  an 
almighty  creation;  a  particular  and  unlimited 
providence  ;  and  of  a  government  immediate  and 
supreme,  extending  to  all  times  and  places,  and 
embracing  the  universe.  How  difficult,  abstruse, 
inexplicable,  and  embarrassing  to  the  human  un- 
derstanding is  each  of  these  inquiries!  What 
shall  we  say  then  of  a  subject,  in  Avhich  they  are 
all  combined  ? 

We  are  taught  that  God  is  a  spirit.  We 
know  that  he  is  not  in  any  respect  an  object  of 
our  senses.  But  of  the  nature  of  a  spiritual  ex- 
istence it  is  indeed  little  that  we  do  or  can  know. 
Though  we  apply  the  terms  to  God  in  an  impor- 
tant and  practical  sense,  yet  to  us  they  can  scarce- 
ly be  said  to  explain  any  thing  as  to  the  abstract 
and  metaphysical  nature  of  the  Deity.  Nor  can 
any  subjects  of  study  or  knowledge,  to  which  we 
are  accustomed,  and  in  which  we  think  we  make 
some  proficiency,  either  by  analogy  or  compari- 
son, but  very  imperfectly  assist  our  inquiries  into 
the  nature  of  God. 

God   is  eternal :  but   what   conception  can  a 


16  i^■COMPREHENSIBILlTY 

finite  mind  form  of  an  unlimited  duration  ?  We 
understand  what  is  meant  by  a  succession  of  dis- 
tinct periods  of  time ;  we  can  add  days  to  days 
and  centuries  to  centuries  to  any  amount,  which 
may  be  expressed  by  numbers ;  but  this,  how- 
ever extended,  cannot  be  compared  to  the  exis- 
tence of  a  Being,  with  whom  there  is  no  succes- 
sion, and  to  whom  the  past,  the  present,  and  the 
future  are  the  same,  nor  to  that  continuance, 
which  has  neither  beginning  nor  end.  With  the 
idea  of  a  distinct  being,  an  individual  agent,  we 
necessarily  connect  the  idea  of  place.  We  can- 
not conceive  of  the  existence  of  an  individual 
but  in  a  particular  situation.  What  idea  then 
can  we  form  of  an  unlimited  space ;  what  ade- 
quate notion  have  we  of  the  omnipresence  of 
God?  Though  we  extend  our  thoughts  to  their 
utmost  capacity ;  though  we  add,  if  the  expres- 
sion is  allowable.  Immensity  to  immensity ;  yet 
our  view  is  limited;  but  we  can  assign  no  bounds, 
however  distant,  to  the  presence  of  God.  We 
understand,  and  in  Innumerable  cases  perceive, 
the  connexion  of  cause  and  eifect ;  in  every  thing, 
which  comes  under  our  observation,  we  are  com- 
pelled to  acknowledge  it :  What  conception  can 
we  frame  then  of  the  Being,  whose  existence  is 
uncaused,  necessary,  and  independent  ? 

How  are  we  to   understand  an  intelligence. 


OF    THE    DEITY.  17 

which  perfectly  apprehends  every  thing  in  na- 
ture ;  which  is  not  acquired,  but  essential ;  which 
nothing  does  or  can  escape ;  which  comprehends 
alike  the  moral,  intellectual,  and  material  worlds ; 
which  surveys  at  one  glance  the  actual  and  the 
possible,  the  probable  and  the  certain,  what  is 
past,  what  now  is,  and  what  ever  shall  be  ?  How 
are  we  to  conceive  of  a  power  adequate  to  the 
actual  creation  of  whatever  exists;  of  a  provi- 
dence, which  communicates  all  life  and  ener^ ; 
which  imparts  light,  wherever  light  is  perceiv- 
ed; power,  wherever  power  is  exerted;  intelli- 
gence, wherever  intelligence  displays  itself;  which 
neglects,  overlooks,  forgets  nothing ;  which  is  be- 
held alike  in  the  construction  of  the  minutest  and 
the  largest  animal ;  whose  splendours  glitter  in 
the  diamond  and  the  star;  whose  beauty  blushes 
in  the  rose  and  adorns  the  lilies  of  the  field, 
while  it  paints  the  rainbow  in  all  its  various  glo- 
ries, and  pours  an  incomparable  magnificence 
over  a  summer's  evening ;  whose  energy  balances 
the  floating  atom  and  guides  the  ray  of  light  in 
its  most  distant  aberrations,  while  it  marks  out 
the  tracks  of  the  planets  and  directs  the  cour- 
ses of  suns,  and  stars,  and  worlds  innumerable  in 
their  mysterious  round.  Behold  God  is  great 
and  we  know  him  not ;  touching  the  Almighty 
we  cannot  find  him  out ;  such  knowledge  is  to© 
3 


18  INCOMPREHENSIBILITY 

wonderful    for   us ;  it  is  high,  we  cannot  attain 
to  it. 

In  the  two  considerations,  which  have  now  been 
suggested,  without  adverting  to  others,  in  the 
ignorance  and  incapacity  of  man,  and  the  divine 
greatness  and  immensity,  do  we  not  find  ade- 
quate causes  of  the  incomprehensibihty  of  the 
Deity?  Do  they  not  furnish  reasons  to  con- 
vince us,  that  even  by  the  most  laborious  or  pro- 
found search  wc  cannot  find  out  God  ?  In  the 
contemplation  of  the  Deity  there  will  always 
remain  difficulties,  which  we  cannot  remove,  per- 
plexities, which  we  cannot  unravel,  questions, 
which  we  cannot  answer ;  to  our  furthest  advan- 
ces an  impassable  barrier ;  to  our  most  extended 
prospect  a  limited  horizon,  beyond  which  every 
object  is  invisible. 

With  an  honourable  and  pious  solicitude,  you. 
seek,  my  christian  brother,  the  knowledge  of 
God.  The  noblest  study,  in  which  the  human 
understanding  can  be  employed,  is  the  study  of 
the  Creator.  The  contemplations,  which  are  most 
sublime  in  themselves,  which  are  most  improving 
to  the  mind  and  heart  of  man,  which  arc  most 
favourable  to  human  virtue  and  happiness,  are 
those  wliich  respect  the  works,  character,  pro- 
vidence, and  government  of  God.     These  con- 


OF    THE    DEITY.  19 

lemplatlons  open  a  boundless  scope  for  the  exer- 
tion of  your  highest  faculties,  and  present  ob- 
jects, which  are  infinite  in  extent  and  variety,  to 
awaken  your  curiosity,  to  exercise  your  under- 
standing, and  to  dehght  your  imagination;  ob- 
jects, which  are  infinite  in  extent  and  variety,  to 
allay  your  fears,  to  inspire  your  confidence,  to 
expand  your  heart  with  love  and  gratitude,  and 
to  fill  it  with  a  pure  and  sublime  devotion. 

In  God  you  live,  and  move,  and  have  your  be- 
ing. You  are  the  offspring  of  God.  Acknowl- 
edge his  existence  in  every  production  of  his 
power;  his  skill  in  every  example  of  design, 
which  is  presented  in  his  works;  his  benevolence 
in  every  instance  of  felicity,  which  occurs  to  your 
observation,  and  in  the  innumerable  examples  of 
a  capacity  and  a  provision  for  enjoyment,  which 
appear  in  your  own  or  in  the  condition  of  other 
animated  beings.  Recognise  his  beneficent  and 
faithful  providence  in  the  ordinary  blessings  of 
life;  in  the  progress  of  every  day  and  hour. 
Adore  his  mercy  in  the  pre-eminent  blessings  of 
revelation  and  Christianity.  With  every  rising 
sun,  let  your  heart  be  elevated  to  the  inexhausti- 
ble source  of  all  natural,  intellectual,  and  moral 
light;  and  when  this  brightest  emblem  of  divine 
beneficence,  at  the  close  of  day,  withdraws  his 
beams,  rejoice  with  filial  confidence  in  the  pro- 
tection of  God,  with  whom  there  is  no  darkness. 


20  INCOMPREHENSIBILITY  OF    THE  DEITY. 

and  who  will   command  the  regular  return  of 
light  to  adorn  and  bless  his  creation. 

These  are  only  a  part  of  his  ways.  You  are 
still  a  child  in  knowledge.  The  Creator  dwells 
in  glory  to  which  no  man  can  approach.  Ac- 
quiesce with  profound  humility  in  the  limitations 
of  your  nature  and  condition.  Hitherto  may 
you  come,  but  no  further.  Presume  not  to  pe- 
netrate the  holy  of  holies,  nor  to  scan  those 
awful  mysteries,  which  you  cannot  understand. 
Complain  not  of  your  lot,  for  it  is  a  station,  which 
you  hold  in  common  with  the  intelligences, 
who  stand  in  his  immediate  presence.  The 
light,  which  beams  from  the  throne  of  the 
Most  High,  is  too  dazzling  even  for  their  pierc- 
ing vision.  With  their  wings,  says  the  prophet, 
they  cover  their  faces,  and  prostrate  themselves 
continually  in  profound  adoration  of  an  immen- 
sity of  glory  and  greatness,  which  even  their 
sublime  conceptions  can  never  embrace.  They 
are  the  offspring  of  his  power;  the  creature 
cannot  comprehend  the  Creator.  They  are 
finite ;  God  is  infinite. 


SEEMON  II. 

THE  INCOMPREHENSIBILITY  OF  THE  DEITY. 
PART  II. 


JOB  XI.  7. 

t-ANST  THOU  BY  SEARCHING  FIND    OUT  GOD  ?    CANST  THOU  FIND 
OUT  THE  ALMIGHTY    UNTO  PERFECTION  ? 

Such  knowledge,  my  brethren,  is  too  wonder- 
ful for  us  ;  it  is  high,  we  cannot  attain  to  it.  The 
capacity  and  the  situation  of  man  are  so  limited, 
the  nature  of  the  Deity  is  so  profound,  the  im- 
mensity of  the  being,  attributes,  providence,  and 
government  of  God  so  far  transcends  our  loftiest 
conceptions,  that  he  is,  and  to  finite  creatures 
must  remain,  incomprehensible.  His  years  no 
numbers  can  express ;  his  presence  no  measure 
can  scan ;  his  glories  no  eye  can  contemplate ;  his 
operations  no  understanding  can  disclose ;  his 
counsels  no  penetration  can  fathom.  In  our  in- 
quiries into  the  nature  and  character  of  the  Dei- 


22  INCOMPREHENSIBILITY 

ty,  we  must  expect  to  be  confronted  by  difficul- 
ties, which  it  is  impossible  for  us  to  explain  or 
remove  ;  objections  will  occur,  which  we  cannot 
answer ;  our  investigations  will  often  terminate 
only  in  the  conviction  of  our  own  imperfection ; 
and  our  most  elaborate  attainments  in  theology 
can  never  be  compared  with  what  we  have  yet 
to  learn  of  God.  These  are*sentiments,  to  which 
we  adverted  in  a  former  discourse.  They  are 
conclusions,  which  must  have  often  forced  them- 
selves on  the  mind  of  every  serious  and  enligh- 
tened inquirer.  We  have  attempted  to  show, 
that  the  difficulties  and  obscurity,  which  exist  in 
the  case,  ought  not  to  surprise  us.  They  are 
only  such,  as  are  to  be  expected  from  the  nar- 
rowness of  the  human  intellect,  and  the  abstruse- 
ness  and  immensity  of  the  subject  to  which  it  is 
here  applied. 

I  proceed  to  inquire,  what  influence  the  fact 
of  the  incomprehensibility  of  the  Deity  should 
have  on  our  sentiments  and  conduct. 

I.  The  subject  first  inculcates  a  lesson  of  hu- 
mility. Where  is  the  wise  ;  where  is  the  scribe ; 
where  is  the  disputer  of  this  world  ?  Hath  not 
God  made  foolish  the  wisdom  of  this  world.'* 
Let  human  reason  display  her  strength  ;  let  pin- 


OF    THE    DEITY.  23 

losophy  exhibit   her   proud   acquisitions :  Here 
reason  must  acknowledge  its  impotence ;  and  lew 
and  meagre   are   the  highest  attainments  of  phi- 
losophy, in  view  of  what  remains  on  this  subject 
to  be  discovered.     Reason  !  Philosophy  !  speak ; 
Avhat  think  you  of  the  Being,  who  is  without  be- 
ginning or  end,   without  succession  or  change  ? 
What  think  you  of  the  Being,  who  embraces  all 
time  in  his  duration,  and  fills  all  space  by  his  pre- 
sence ;   who  moves   all   creation  by  his   energy, 
and  enkindles   all   intelligence  by  his  inspiration  ; 
who  sustains   all   nature   by  his  power,  and  sup- 
plies  the   wants   of  the   universe   by  his   provi- 
dence ;  who  controls   and  regulates  every  force 
and  operation,  latent  or  apparent,  minute  or  vast, 
limited  or  extensive,   by  his  government  ?  What 
think  you  of  Him  who    was    never  young,    and 
can  never  be  old ;   who  exists  without  cause,  and 
is  himself  the   cause   of  all  existences ;   who  al- 
ways labours,  but  without  fatigue  ;   and  continual- 
ly   expends,   but    knows  no  diminution?    What 
think  you  of  the  divine  foreknowledge,  and  of  a 
discernment  of  the   thousrhts  and  intents  of  the 
heart  ?  What  think  you  of  the  immensity  of  that 
Being,  to   the   display   of  whose  perfections  the 
plenitude  of  infinite  space   is  no  more   than  ade- 
quate ;  to  whom   the   universe   itself  is  only  the 
theatre  of  his  operations,   the  temple  which  his 
presence    fills,    which    his   glory    illumines,    and 


24  INCOMPREHENSIBILITY 

where,  by  countless  tongues,  his  praise  is  cele- 
brated ?  Reason  and  Philosophy!  we  know  your 
answer;  we  have  had  it  centuries  ago  in  the  ce- 
lebrated reply  of  the  sage,  when  to  one  who  in- 
quired of  him,  what  God  was  ?  he  answered ; 
that  the  more  he  considered  the  subject,  the  less 
able  he  was  to  form  any  adequate  idea  concern- 
ing it ;  that  it  was  too  vast  for  human  compre- 
hension ;  that  it  utterly  forbade  any  attempt  at 
explanation. 

Reason  and  Philosophy  !  but  why  should  we 
apply  to  you?  You  cannot  even  make  us  ac- 
quainted with  ourselves.  You  cannot  explain  to 
us  the  most  simple  operations  of  the  animal  sys- 
tem. You  cannot  tell  the  history,  nor  trace  the 
flight,  of  a  single  thought.  You  cannot  add  a 
cubit  to  our  stature,  nor  make  one  hair  white  or 
black.  Produce  your  arts;  display  your  skill. 
You  cannot  recount  the  history  of  a  pebble,  noi- 
show  by  what  mysterious  influence  its  parts  co- 
here. You  cannot  fructify  a  single  seed,  nor 
form  a  blade  of  grass,  nor  paint  an  insect's  wing. 
What !  and  will  you  undertake  to  explain,  to  des- 
cant, to  dogmatize  on  a  subject,  the  compre- 
hension of  which  is  denied  you  in  the  very  nar- 
rowness of  your  capacities,  the  distance  of  your 
observation,  and  the  defects  of  your  perception; 
a  subject,  which,  in  its  nature,  combine«  every 


OF    THE    DEITY.  25 

difficulty,  and  involves  all  science  and  all  mys- 
tery. 

If  ever,  my  brethren,  there  were  grounds  for 
humility,  they  present  themselves  in  that  incapa- 
city and  ignorance,  of  which  we  have  now  treat- 
ed. The  nature  and  attributes  of  the  Deity 
present  a  subject,  on  which,  of  all  others,  it 
most  becomes  us  to  speak  with  diffidence.  This 
humility  should  appear  in  our  language.  Levity 
or  an  indecorous  freedom  of  speech  are  incon- 
sistent with  the  deep  reverence,  with  which 
this  subject  should  ever  be  regarded.  Ap- 
proach it  always  with  a  conviction  of  your  inca- 
pacity fully  to  explain  or  comprehend  it.  Pursue 
your  inquiries  with  ardour ;  but  recollect,  even 
in  your  most  extended  views,  that  infinitely  more 
remains  to  be  discovered,  than  meets  your  sight. 
Consider  the  subject  with  a  carefulness  propor- 
tionate to  the  danger  of  mistake,  of  defective 
apprehension,  and  partial  judgment.  Regard 
often  with  a  degree  of  distrust  your  favourite 
conclusions.  Secure  yourselves  against  any  rash 
assertion,  and  any  sudden,  premature,  or  peremp- 
tory decision.  In  christian  knowledge,  as  in 
christian  virtue,  count  not  yourselves  to  have  at- 
tained, nor  believe  yourselves  already  perfect ; 
forgetting  the  things,  that  are  behind,  press  on- 
wards towards  those  things  which  are  before. 
4 


28  INCOMPREHENSIBILITY 

Conscious  of  your  exposure  to  errour,  rejoice  in 
the  hope,  that  you  may  be  wiser  to-morrow  than 
you  are  to-day.  Perplex  not  yourselves  with 
those  mysteries,  which  are,  and  which  must  al- 
ways be,  inexplicable  and  incomprehensible. — 
Maintain  the  purity  and  independence  of  your 
mind  ;  let  it  ever  be  impressible  by  the  force  oi 
evidence,  and  open  to  any  increase  of  light, 
which  may  approach  it.  These  are  the  dictates 
of  genuine  humility. 

II.  I  remark,  in  the  second  place,  that  the  sub- 
ject, which  has  now  employed  our  reflections,  in- 
culcates, with  great  force,  a  lesson  of  christian 
charity.  Forbearance,  compassion,  and  candour 
are  the  fruits  of  true  humility  ;  in  the  humble 
heart  they  will  spring  up  spontaneously,  and 
flourish  as  in  their  proper  soil.  The  person,  who 
is  sensible  to  his  own  ignorance  and  imperfection, 
will  not  be  found  ready  to  censure  the  ignorance 
and  imperfection  of  another. 

Is  God  incomprehensible  ?  Is  my  limited  mind 
capable  only  of  defective  views  of  his  nature 
and  perfections  ?  Does  my  station  and  condition, 
my  humble  rank  in  the  scale  of  intellectual  exis- 
tences, the  distance  of  my  view,  the  indistinct- 
ness   of    my   perception,   the  confusion   of  my 


OF    THE    DEITY.  27 

thoughts,  disqualify  me  for  any  adequate  concep- 
tions of  a  subject,  to  which  even  the  subhme 
powers  of  the  first  order  of  created  intelhgcn- 
ces  are  incompetent  ?  Am  I  perpetually  liable  to 
deception,  errour,  and  prejudice  in  my  concep- 
tions and  conclusions?  Am  I  in  the  knowledge  of 
God,  a  learner,  initiated  only  into  the  first  princi- 
ples of  this  immense  science  :  Yet  notwithstand- 
ing this,  shall  I  claim  infallibility  for  myself?  Shall 
I  presume  to  become  the  judge  of  my  fellow- 
men,  not  less  wise  nor  less  virtuous  than  myself? 
Shall  I  challenge  the  implicit  confidence  of  men, 
who  neither  perceive  nor  can  acknowledge  my 
claims  to  superiour  understanding,  on  a  subject 
where  human  knowledge  is  comparative  igno- 
rance ?  Shall  I  endeavour  to  force  on  persons, 
who  cannot  understand  them,  my  own  perempto- 
ly,  though  defective  decisions  ?  Shall  I  deny  to 
others  the  pity  and  forbearance,  which  God  be- 
stows on  me ;  and,  possessing  the  power  and  for- 
getting my  duty,  brand  with  infamy  men,  who 
are  not  my  inferiours  in  the  sincerity  of  their 
devotion,  and  the  purity  of  their  lives,  but  who 
perhaps  may  be  more  or  may  be  less  wise  than 
myself?  God  forbid  that  the  earthborn  passions 
of  ambition  or  pride,  under  the  name  of  religion, 
should  thus  outrage  the  common  principles  of 
humanity ;  and  that  men  should  be  thus  wanting 


28  INCOMPREHENSIBILITY 

in  the  spirit  of  enlightened  reason  and  true  chri>3- 
tianity ! 

Imagine,  my  brethren,  that  the  crowd  of  mi- 
nute  insects,  which  you   observe   in  your  path, 
thousands  of  which  might  be  crushed  at  a  single 
step,  are  assembled   for  the  discussion  of  some 
abstruse  question,  respecting  the  intellectual  fa- 
culties of  man  :  The  discussion  is  terminated  and 
the  abstract  question  decided   by  a  majority   of 
voices ;  and  because  some  unfortunate  individual 
ventures  to  express  his  dissent  from  the  common 
decision,  his  society  becomes  pestilential,  his  cha- 
racter is  loaded  with  disgrace,  and  nothing  short 
of  his  expulsion  or  utter  extermination  can  sa- 
tiate  the   ferocity   of  his   opponents.     Yet    are 
these   despised  animals  as  competent  to  decide 
the  question,  which  we  imagined  them  to  dis- 
cuss, as  man  is  to  determine  some  speculations  in 
regard  to  the  metaphysical  nature  of  the  Deity, 
which  he  has  made  the  ground  of  the  severest 
persecution  of  his  brethren. 

ill.  I  observe,  in  the  third  place,  that  the  iii- 
comprehensibility  of  the  Deity  does  not  require 
you  to  renounce  the  exercise  of  your  reason  in 
the  adoption  of  sentiments,  or  the  prosecution 
of  inquiries  respecting  him. 


OF    THE    DEITY.  29 

Reason  is  the  glorious  prerogative  of  your  Ma- 
ture. It  is  the  noblest  gift  of  God.  It  is  the 
brightest  emanation  from  the  fountain  of  all  light. 
He  requires  you  to  exert,  to  cultivate,  and  to 
follow  it.  You  are  not  to  regard  it  as  capable 
of  determining  all  questions,  which  you  might  be 
inclined  to  refer  to  its  decisions ;  for  the  present 
subject  has  displayed  its  insufficiency :  but  in  all 
cases,  which  come  within  its  jurisdiction,  when 
properly  enlightened  and  preserved  independent 
of  any  unworthy  bias,  you  may  appeal  to  your 
reason  as  a  competent  test  of  truth. 

As  you  have  often  been  reminded,  and  as  you 
well  know,  things  may  be  either  above  reason, 
or  they  may  be  contrary  to  reason :  This  is  a 
material  distinction.  They  may  be  either  above 
your  comprehension,  or  they  may  be  contrary  to 
your  knowledge,  to  mathematical  demonstration, 
or  to  those  great  moral  principles,  whose  truth 
and  excellence  you  perfectly  understand  and  feel ; 
the  reception  of  which  is  so  general  and  their 
authority  so  undoubted,  that  they  seem  to  con- 
stitute a  kind  of  natural  revelation  :  Or  they  may 
be  opposed  to  those  great  religious  principles, 
which  are  so  clearly  revealed  and  so  fully  ex- 
plained, as  to  admit  of  no  debate  or  question 
with  an  intelligent  and  honest  mind.  Many 
truths  respecting  the  Deity,  as  we  have  seen, 
must    bo    altogether  above  our  comprehension. 


30  INCOMPREHENSIBILITY 

We  are  convinced  of  the  facts,  but  we  cannot 
explain  the  mode ;  and  we  are  to  receive  and 
acquiesce  in  them  as  facts,  of  which  we  arc 
convinced,  but  which  we  do  not  pretend  fully 
to  understand.  But  in  our  sentiments  of  the 
Deity  we  are  bound  to  reject  whatever  our 
knowledge  or  experience,  whatever  reason,  clear 
analogy,  or  the  explicit  instructions  of  the  scrip- 
tures declare  to  be  false,  impossible,  absurd,  or 
immoral. 


IV.  I  proceed  to  caution  you  m  the  last 
place,  as  a  natural  suggestion  of  the  subject, 
against  infidelity  and  scepticism.  Because  God 
is  in  some  respects  incomprehensible,  do  not 
suppose  that  he  is  in  no  others  to  be  under- 
stood. Because  you  know  not  every  thing,  do 
not  think  that  you  know  nothing  respecting 
him.  Because  every  thing  cannot  be  explain- 
ed, do  not  thence  infer  that  nothing  is  to  be 
believed;  and  because  you  cannot  always  des- 
cribe the  mode,  you  must  not  therefore  deny 
the  fact.  Nothing  would  be  more  unwise  or 
unjustifiable. 

I  am  utterly  unable  to  comprehend  the  eter- 
nal duration,  the  universal  agency,  and  the  un- 
limited presence  of  God :  The  facts  themselves 


OP    THE    DEITY.  31 

I  acknowledge  :  They  are  truths,  which  are  sus- 
ceptible of  the  strongest  proof:   My  reason,  my 
experience,  the   history  of  every  age,  the  pro- 
gress of  every  day  and  hour,  every  event  and 
every  object  around  me  combine  to  declare  and 
enforce  them;  I  carry  within  myself   an  inde- 
lible record:  The  frame  of   my  body  and  the 
powers  of  my  mind  indicate  the  existence,  and 
display  the    agency    and    providence    of    God : 
They  are  depicted  on  the  face  of  creation  with 
a  pencil  of  light :  But  the  modes  of  the  divine 
existence,  or    agency,    or    providence   I   confess 
myself   unable  to    apprehend    or    explain.     To 
do  that  would  require  universal  knowledge  and 
a  capacity  commensurate  with  the  infinite  sub- 
ject ;  my  powers    are  small ;  the  range  of  my 
observation  is  limited  ;  the   vastness  of  the  sub- 
ject places    it  utterly  beyond    my  reach :    But 
surely  it    would    be    extreme    folly,  if,  on   this 
account,  I  relinquished,  denied,  or  doubted  those 
great  principles,  which  are  not  less  determined 
than  my  own  existence,  nor  less  universal  than 
the  works  of  God,  nor  less  luminous  than  the 
path  of  the  sun;   which  are  the  first  principles 
of  all  virtue  and  happiness.     It  is  a  necessarj'- 
condition    of   human    trial,  that    we    are    often 
compelled  to  act  upon  the  knowledge  or  belief 
of  facts,  which  we  are  not  competent  fully  to 
explain.     It    i«    a    principle,    which    every  day 


32  INCOftlPREHENSlBlLlTV 

applies  to  the  ordinary  actions  of  human  life. 
Shall  I  refuse  food,  because  I  am  not  able  to 
explain  in  what  way  it  will  contribute  to  the 
support  and  nourishment  of  my  body?  Shall 
the  husbandman  neglect  to  cast  the  seed  into 
the  ground,  because  he  cannot  describe  or  con- 
ceive the  manner,  in  which  this  dry  kernel  is 
to  be  reared  into  a  plant?  No,  my  brethren, 
it  is  none  but  the  fool,  Avho  hath  said  in  his 
heart,  there  is  no  God;  and  may  I  never  dis- 
trust the  great  principles  of  religion,  because 
the  limitations  of  my  mind  and  condition  ren- 
der me  incompetent  to  explain  fully  the  facts 
on  which  they  are  grounded.  All  life  and 
nature  are  full  of  mystery;  and  it  becomes 
me  to  bow  with  deep  reverence  and  adoration 
before  that  incomprehensibility,  which  arisen 
from  the  greatness  of  God. 

Finally,  let  me  not  complain  of  the  imper- 
fection of  my  knowledge  of  the  Deity,  since  it 
is  every  way  sufficient  for  my  virtue,  consola- 
tion, and  happiness.  Nature  and  providence 
continually  speak  to  me  of  God.  I  desire  to 
prostrate  myself  before  the  brightness  of  his 
glory  at  every  rising  sun,  to  adore  the  richness 
of  his  bounty  in  the  noontide  blaze,  and  to 
hold  communion  with  him  in  the  solitude  and 
stillness  of  a  brilliant    night,  when    myriads  of 


OF    THE    DEITY.  -33 

stars  and  suns  light  up  the  arch  of  heaven, 
and  display  the  immensity  and  unutterable 
magnificence  of  his  dominion.  Amidst  the  dc- 
solation  of  winter  I  would  adore  with  silent 
awe  him,  who  makes  the  winds  his  messen- 
gers and  the  clouds  his  chariot,  and  displays 
his  terrours  in  the  deep  murmurs  and  darkness 
of  the  storm.  I  would  bring  to  his  altar  the 
earliest  flowers  of  spring  and  the  first  ripe 
sheaves  of  autumn. 

I  commune  with  him  in  nature  and  pro- 
vidence ;  but  I  recognise  his  brighter  glories 
in  the  sun  of  righteousness,  which  has  poured 
a  flood  of  light  over  his  moral  creation.  In 
Jesus  I  acknowledge  an  infallible,  an  adequate, 
a  divine  instructor.  He  has  taught  us  what  is 
good ;  he  has  shown  us  the  Father.  The  glo- 
ries of  God's  moral  perfections  beam  forth  in 
his  character.  From  him  I  seek  light  and 
counsel ;  and  in  him  I  find  whatever  is  impor- 
tant to  my  virtue  and  comfort.  The  secret 
thinijs  belono"  unto  the  Lord  our  God;  but  the 
things,  which  are  revealed,  belono;  to  us  and 
to  our  cliildrcn.  In  Christianity  God  descends 
to  the  level  of  our  apprehension,  and  his 
moral  attributes  are  explicitly  revealed  to  us. 
Since  here  it  hath  pleased  this  greatest  and 
best  of  beings  to  make  himself  known  as  the 
moral  a^overnour,  the  all-present  lielper,  and  the 
5 


34  INCOiMPREHENSIBILlTY    OF    THE  DEITY. 

unwearied  benefactor  of  his  creatures,  may  we 
meet  him  as  such.  May  we  have  wisdom  to 
estimate  the  infinite  value  of  these  instruc- 
tions. May  we  be  disposed  and  enabled  to 
make  them,  as  God  designed  that  they  should 
be,  the  first  principles  of  our  belief,  the  supreme 
rules  of  our  conduct,  and  the  basis  of  our  con- 
solation, our  hopes,  and  our  happiness- 

Though  clouds  and  darkness  are  round  about 
his  throne,  and  your  limited  vision  cannot  grasp 
the  sublime  purposes  and  measures  of  his  go- 
vernment; yet  always  confide  in  him  as  your 
father  and  friend,  and  as  the  father  and  friend 
of  all  his  creatures.  Humbly  acquiesce,  and 
with  reverential  joy  exult,  in  his  universal  do- 
minion. He  will  presently  dispel  all  dark- 
ness, resolve  every  perplexity,  extinguish  all 
apparent  evil.  He  will  cause  errour,  and 
folly,  and  sin  to  flee  away ;  and  truth,  wis- 
dom, and  virtue  to  flourish  in  eternal  triumph. 
For  the  measure  of  his  dispensations  is  per- 
fect equity  ;  the  guide  of  his  counsels  is  wis- 
dom without  the  possibility  of  errour;  the 
spring  of  his  exertions  is  his  own  unchangea- 
ble and  inexhaustible  goodness ;  and  the  only 
object  of  all  his  works  and  Avays  is  the  pro- 
duction of  the  highest  possible  degree  of  good, 
and  consequently  of  felicity,  tliroughout  his 
boundless  universe. 


SERMON  III. 

THE   COMPARATIVE   CLAIMS   OF    RELIGION  AND 
THE  VVORLO. 


MATTHEW  VI.  24. 

NO  MAN  CAN  SERVE  TWO  MASTERS  ;  FOR  EITHER  HE  WHl, 
HATE  THE  ONE,  AND  LOVE  THE  OTHER  ;  OR  ELSE  HE 
WILL  HOLD  TO  THE  ONE,  AND  DESPISE  THE  OTHER. 
YE    CANNOT    SERVE    GOD    AND    MAMMON. 

Some  persons  consider  religion  and  the  business 
and  concerns  of  this  hfe  as  incompatible  with 
each  other.  There  arc  other  persons,  who, 
through  a  partial  influence  of  the  same  senti- 
ment, regarding  religion  as  hostile  to  the  employ- 
ments and  pleasures  of  life,  conceive  prejudices 
against  it,  and  are  induced  to  treat  it  with  indif- 
ference or  neglect.  They  in  consequence  do  not 
feel  its  salutary  influence,  and  are  debarred  its 
privileges  and  its  holy  and  elevated  enjoyments. 
An  exclusive  devotion  to  it  is  sometimes  urged 
upon  us;  and  we  seem  to  be  called  on  to  go  out 
of  the  world,  and  to  give  ourselves  up  entirely 
to  religious  meditation  and  the  oflices  of  religion? 


36  RELIGION    A^D    THE    AVOHLD. 

worship.  It  must  be  confessed,  on  the  other 
hand,  that  there  arc  many  persons,  of  whom 
better  things  were  to  have  been  expected,  to 
whom  this  world  is  the  only  object  of  regard ; 
who  are  so  completely  engrossed  by  its  cares  and 
pleasures,  as  to  have  no  thoughts  of  God  or  of 
their  own  souls  ;  and  who  banish  or  effectually  ex- 
clude from  their  minds  all  considerations  of  reli- 
gion. They  live  as  though  they  confidently  ex- 
pected to  find  their  chief  good  on  earth;  and 
they  never  extend  their  view  to  the  prospect 
above  them,  to  heaven,  or  eternity. 

An  intelligent  and  benevolent  mind  contem- 
plates with  a  deep  concern  both  these  descrip- 
tions of  men;  and  is  solicitous  that  the  strong 
sentiment  of  religious  duty,  which  possesses  the 
former,  should  have  a  wiser  direction ;  and  that 
the  latter  should  be  rescued  from  their  deplora- 
ble and  wretched  debasement.  Just  views  of 
religion  would  teach  us,  that  its  power  over  us 
should  be  supreme ;  that  in  its  own  appropriate 
language,  we  should  acknowledge  God  in  all  our 
ways,  and  that  Avhatever  we  do,  we  should  do 
all  to  his  glory ;  and  yet,  at  the  same  time,  that 
so  far  from  being  inconsistent  with,  it  assists  the 
duties  and  encourages  the  business  of  life ;  that 
Jt  has  a  proper  and  necessary  connexion  with  all 
our  temporal  concerns;  that  the  best  interests 
of  this  and  a  higher  world  are  the  same,  and 


RELIGION    AND    THE    WORLD.  37 

may  he  pursued  conjointly  and  with  equal  ad- 
vantaofe.  Rclig-ion  does  not  desire  "  to  take  us 
out  ol  the  world;"  it  requires  only  that  we  "keep 
ourselves  from  the  evil." 

It  is  highly  important  to  make  just  discrimina- 
tions in  regard  to  our  duty,  and  to  determine 
Avith  precision  the  great  moral  principles,  which 
should  regulate  our  lives.  The  text  is  emphati- 
cal :  No  man  can  serve  two  masters;  ye  cannot 
serve  God  and  riches.  There  are  a  solicitude  and 
eagerness  in  the  pursuit  of  wealth,  and  also  in 
other  secular  concerns,  which  are  repugnant  to 
the  authority  of  religion  in  the  heart  and  to  its 
influence  over  the  life.  Let  us  dwell  on  this 
subject  more  at  large,  and  inquire  into  the  con- 
nexion between  religion  and  the  pursuits  of  life ; 
the  dangerous  influence  of  the  world  on  our  reli- 
gious character,  and  the  nature  of  that  authority 
over    us   which    religion    claim. 


I.  The  connexion  between  reliction  and  the 
conduct  of  life  is  intimate,  direct,  and  universal. 
"  True  religion  and  undefiled  before  God  and 
the  Father  is  this,  to  visit  the  fatherless  and  the 
widows  in  their  affliction,  and  to  keep  oneself 
unspotted  from  the  world.*     The   wisdom,  thai 

•  James  ii,  27. 


'3S  RELIGIOiN    AND    THE    WORLD. 

is  from  above,  is  pure,  peaceable,  gentle,  easy  to 
be  entreated,  full  of  mercy  and  good  fruits  ;*  and 
what,  says  the  prophet,  doth  the  Lord  require 
of  us,  but  to  do  justly,  and  to  love  mercy, 
and  to  walk  humbly  with  oiu'  God."t  Religion 
is  not  an  aifair  by  itself.  It  is  not  a  mere  ri- 
tual service,  nor  a  form  of  devotion.  It  does  not 
consist  chiefly  in  any  peculiar  system  of  belief; 
nor  in  mere  feelings  or  sentiments;  nor  in  duties, 
and  services,  which  are  wholly  distinct  from  our 
ordinary  duties  and  actions.  Its  character  and 
design  are  practical  and  moral. 

The  greater  part  of  the  precepts,  delivered 
in  the  New  Testament,  relate  to  the  practice 
of  particular  virtues,  of  daily  use  and  necessity 
in  the  conduct  of  life.  The  fundamental  prin- 
ciples, which  religion  inculcates  have  all  an  aj)- 
plication  to  man  as  an  inhabitant  of  this  world ; 
called  to  act  a  part  on  the  stage  of  life ;  endow- 
ed with  talents,  which  he  is  to  employ,  that 
he  may  make  those  with  whom  he  lives,  wiser, 
better,  and  happier ;  encompassed  with  trials, 
springing  from  his  condition  and  connexions  ;  and 
holding  relations  to  other  beings,  which  continu- 
ally require  the  performance  of  various  duties. 

Whoever  reflects  on  man's  powers  and  condi- 
tion,   must  be  convinced  that   he  was  designed 

•  James  iij.  17.  ^  Micah  ri.  8. 


RELIGION    AND    THE    WORLD.  39 

for  active  employment.  It  is  the  ordinance  of 
nature,  a  constitution  admirably  adapted  to  the 
health,  virtue,  and  real  enjoyment  of  mankind, 
that  they  should  obtain  their  bread  by  the  sweat 
of  their  brow;  that  the  earth  should  not  yield 
spontaneously  her  most  necessary  productions; 
nor  man  be  often  able  to  procure  the  supply  of 
Iiis  natural  or  artificial  wants  without  labour,  en- 
terprise, and  care.  He  may  engage  in  the  pur- 
suit of  knowledge  or  the  acquisition  of  wealth  ; 
he  may  employ  himself  in  some  of  those  various 
occupations,  which  are  either  necessary,  or  useful 
in  society ;  and,  in  all  this  be  actuated  by  mo- 
tives and  feelings,  which  religion  approves ;  main- 
tain a  conscience  without  offence  ;  be  walking  in 
the  path,  which  his  Creator  and  Sovereign  has 
marked  out  for  him  ;  and,  in  the  best  and  most 
truly  christian  sense,  be  giving  his  time  and  ta- 
lents, his  body  and  mind  to  God. 

Religion  consists  in  obedience  to  the  will  of 
God.  The  will  of  God,  the  precepts  of  religion 
relate  directly  to  the  common  actions,  duties,  and 
trials  of  life.  We  are  discharging  its  obliga-' 
lions  when  we  apply  its  precepts  to  regulate  our 
conduct  in  our  ordinary  engagements.  The  far- 
mer performs  the  duties  of  religion,  when  from  a 
principle  of  conscience  and  regard  to  iis  injunc- 
tions, he  is  industrious  and  frugal ;  the  mecha- 
nick,  Avhen,  fromtho  same  principles,  he  is  punc- 


40  RELIGION    AMD    THE    WORLD. 

tual  and  faithful  in  his  work  and  engagements ; 
the  labourer,  when  he  is  true  to  the  interests  of 
his  employer;  the  merchant,  when  he  manages 
his  transactions  by  rules  of  equity  and  honoura- 
ble integrity.  We  cat  and  drink  to  the  glory  of 
God,  when  we  govern  ourselves  by  the  christian 
precepts  of  temperance  and  sobriety.  Our  con- 
versation is  in  an  important  sense  religious,  when 
we  strive  to  render  it  pure,  true,  useful,  and  in- 
structive. The  common  little  daily  acts  of  cour- 
tesy are  all  of  them  acts  of  religion,  when  per- 
formed from  a  sense  of  duty,  and  with  the  bene- 
volent intention  of  making  the  condition  of  other^ 
more  comfortable  and  happy.  Nor  is  it  necessa- 
ry, in  order  to  render  these  actions  truly  chris- 
tian, that  we  should  be  thinking  of  the  obliga- 
tions of  religion,  or  conscious  of  its  immediate 
influence,  at  the  time  of  their  performance. — 
Where  its  principles  are  firmly  established  in  the 
mind,  and  a  habit  of  yielding  to  their  authority 
is  formed,  their  influence  is  not  the  less  to  be  ac- 
knowledged in  those  actions,  which  proceed  from 
this  habit,  because  their  direct  operation  cannot 
be  distinctly  perceived.  This  indeed  is  the  pro- 
per effect  of  religion,  the  attainment  for  which 
we  should  constantly  labour,  that  it  should  be  so 
incorporated  with  our  sentiments,  feelings,  tem- 
per, and  general  deportment,  as  to  have  in  all 
cases  the  control  of  them,  without  our  attending 


RELIGION    AND    THE    WORLD.       ,  41 

to  its  operation ;  or  the  necessity  of  a  perpetual 
recurrence  to  its  principles  and  obligations. — 
When  its  dominion  is  thus  fixed  in  the  heart,  it 
yields  its  divine  fruits  in  all  their  glory  and  per- 
fection. 

Riches,  knowledge,  skill,  fame,  influence,  are 
all  means  of  doing  good,  which,  under  the 
limitations  and  rules  of  religion,  we  may  law- 
fully extend  to  as  great  a  degree,  as  our 
situation  and  powers  rend^  practicable.  The 
providence  of  God  has  never  designed  for 
us  all  to  occupy  tlie  same  station,  or  to  pursue 
the  same  employment.  Our  personal  improve- 
ment may  be  carried  on  with  equal  success  by  va- 
rious means.  The  power  of  doing  good  is  not 
confined  to  any  department  of  life.  The  com- 
munity may  be  benefited  by  various  services. 
Various  hands  and  arts  are  to  be  employed  in  the 
erection  of  so  extensive  and  multiform  a  fabrick 
as  the  publick  good.  The  meanest,  as  well  as 
the  highest,  condition  in  life  affords  opportuni- 
ties, and  makes  demands  on  us,  for  the  practice 
of  virtue  and  the  cultivation  of  piety. 

Religion  may  be  said  thus  to  address  every 
individual :  '  The  station,  which  you  occupy,  is  the 
appointment  of  God.  The  relations,  which  you 
hold  to  other  beings,  result  from  his  constitution. 
Vorir  talents  are  bestowed  by  him.  Occupy 
6 


42  RELIGION    AND    THE    WORLt). 

the  post  assigned  you,  be  it  humble  or  exaked, 
with  steadiness  and  fideHty.  Be  punctual  in  the 
discharge  of  the  duties,  which  you  owe  to  the 
beings  with  whom  you  are  connected.  Employ 
with  diligence  the  talents,  which  are  committed 
to  you;  and  by  employing  enlarge  them,  so  that 
you  may  every  day  operate  more  widely,  and 
accomplish  and  acquire  more  good.  Fill  up 
your  time  industriously.  You  must  serve  God 
by  serving  the  creatures  of  God.  You  are  per- 
forming your  duty,  when  you  are  doing  all  the 
good  which  your  condition  and  powers  render 
practicable ;  the  highest  of  the  servants  of  God 
cannot  do  more.' 

Yet  in  all  this,  my  friends,  mistake  not  the  true 
spirit  of  religion ;  do  not  lose  sight  of  its  high 
character;  nor  reduce  and  degrade  its  sublime 
and  disinterested  principles  to  mere  rules  of  se- 
cular interest  and  expediency,  which  allow  indul- 
gence to  your  ambiiion,  avarice,  and  cupidity, 
and  tend  only  to  your  temporal  emolument  and 
advantage.  Religion  has  nothing  to  do  with 
what  is  mean,  sordid,  or  sellish.  Its  views  are 
not  bounded  by  the  narrow  limits  of  man's  ter- 
restrial habitation.  It  treats  mankind,  and  re- 
quires them  to  regard  themselves,  as  something 
more  than  mere  flesh  and  sense ;  and  it  perpe- 
tually reminds  them  that  they  are  destined  for 
immortality.     For  these  reasons  it  emphatically 


RELIGION    AND    THE    WORLD.  4S 

teaches  US,  that  the  motive  stamps  the  character 
of  the  action  ;  that  God  searches  the  heart ;  that 
our  principles  and  sentiments  are  chiefly  to  be  con- 
sidered in  our  estimation  of  ourselves,  since  they 
will  be  chiefly  considered  in  the  judgment,  which 
God  will  form  of  us.  Our  employment  must 
first  of  all  be  innocent  and  useful :  religion  nei- 
ther countenances  nor  permits  any  other.  We 
must  be  actuated  in  it  by  the  motives  of  religion, 
that  is,  a  conscientious  regard  to  our  duty,  or  a 
benevolent  purpose  and  desire  of  being  useful ; 
and  the  pursuit  of  it,  under  all  circumstances, 
must  be  regulated  and  controlled  by  the  rules 
and  principles  of  religion. 

II.  But  we  are  cautioned  in  the  text  against 
the  injurious  influence  of  the  world  on  our  reli- 
gious character;  and  this  is  what  we  purposed 
next  to  consider.  Whence  then  arises  this  in- 
fluence, and  how  does  it  operate.'* 

We  are  all  liable  to  be  engrossed  by  the  objects 
immediately  before  us.  We  cannot  pursue  at 
the  same  time  with  equal  attention  objects,  which 
are  dissimilar,  or  inconsistent  with  each  other. 
Some  one  principle  or  sentiment  has  always  a 
tendency  to  acquire  a  predominance  over  the 
rest ;  some  master-passion,  to  sway  its  sceptre 


44  RELIGION    AND    THE    WORLD. 

over  the  heart,  and  bring  all  its  faculties  and 
affections  under  its  authority  and  control.  Though 
all  minds  are  not  endowed  by  nature  with  equal 
strength  of  passion,  yet  there  exists  in  all,  to  a 
greater  or  less  degree,  the  tendency  to  which  we 
have  now  referred.  Be  it  Avealth,  fame,  plea- 
sure, or  power,  which  is  the  object  of  our  de- 
sire, all  our  purposes  and  actions  are  made  sub- 
servient to  it ;  we  seem  to  live  for  that,  and 
for  that  only ;  the  whole  soul  acquires  a  fixed- 
ness in  a  particular  habit ;  accustomed  to  confine 
ourselves  within  a  narrow  circle,  we  soon  cease 
to  diverge  from  it ;  and  limiting  our  views  to  the 
earth,  we  come  at  last  to  consider  it  as  our  only 
home,  and  to  forget  that  there  is  a  world  be- 
yond it. 

Consider,  by  way  of  illustration,  the  example 
given  in  the  text.  In  itself  the  pursuit  of  wealth 
is  no  more  criminal  than  the  pursuit  of  any  earth- 
ly good.  Riches  are  designed  by  God  to  be  to 
their  possessors  the  instruments  of  doing  good 
and  of  diffusing  happiness.  Does  your  situation 
or  trade  afford  you  the  means  of  honest  increase, 
improve  it :  But  in  so  doing  beware ;  for  you  are 
opening  on  a  scene  of  trial,  and  many  snares  for 
your  virtue  are  spread  in  the  path,  which  you 
have  entered.  Many  begin  the  pursuit  of  wealth 
without  any  strong  inclination,  or  any  definite 
principles ;  accident,  more  than  reflection,  deter- 


RELIGION    AND    THE    WORLD.  45 

mines  their  choice,  and  gives  a  bias  to  their 
views.  The  pursuit  being  once  resolved  on  and 
commenced,  (he  attention  is  fixed ;  resolution  is 
awakened  ;  success  and  acquisition  stimulate  the 
appetite  ;  the  whole  soul  is  presently  absorbed  ; 
money,  which  was  first  desired  as  a  means  of 
good,  is  now  sought  on  its  own  account  and  loved 
for  itself  alone ;  every  action  and  purpo^^^e  are 
directed  to  this  first  object;  principle,  duty, 
ease,  enjoyment  are  sacrificed  to  this  idol ;  from 
being  regarded  as  a  good,  it  has  come  to  be  con- 
sidered as  the  supreme  good ;  it  engrosses  the 
thoughts  and  affections;  everything  is  measured 
by  this  standard;  every  thing  is  considered  w'ith 
a  reference  to  the  profit,  which  it  will  yield ;  and 
the  wTetched  subject  of  this  passion  becomes  at 
last  a  devoted  slave  of  mammon.  To  a  mind 
like  this  religion  will  address  itself  without  effect ; 
the  seeds  of  christian  instruction  fall  on  such  a 
heart  as  among  thorns,  which  spring  up  and 
choke  the  germ  of  life.  Wealth  may  be  sought 
with  all  the  eagerness  and  industry  requisite  to 
success  in  the  pursuit,  innocently  and  even  under 
the  sanctions  and  promptings  of  religion  and  duty, 
while  we  value  it  only  according  to  its  intrinsick 
worth,  adhere  with  undeviating  strictness  to  the 
principles  of  religion  in"  its  pursuit,  suffer  not  the 
pursuit  of  it  to  engross  those  hours  and  thoughts 
which  religion  claims  as  properly  her  own,  and 
treat  and  consider  it  as  in  itself  infinitely  subor- 


40  RELIGION    AND    THB    WORLD. 

dinate  to  the  immortal  interests  of  our  being. 
This  ho^vever  implies  that  the  influence  of  reli- 
gion with  us  is  supreme;  and  that  Ave  are 
habitual,  strenuous,*  and  indefatigable,  in  sub- 
jecting ourselves  to  its  discipline. 

These   remarks    are    applicable  not    to   the 
pursuit    of    wealth    only,   but    to    every    other 
earthly  pursuit ;   I  except   not  even  that,  which 
seems   to   prefer  such   strong  claims   to  favour, 
the  pursuit  of  knowledge.     They  may  all  absorb 
us  entirely,  to  the  exclusion   of  higher  objects, 
to  the  violation   of  superior  obligations,   and   to 
the  sacrifice  of  better    interests.     The    desires 
after  honour  and  power,  when  not  regulated  by 
principles  of  religious  duty,  and   when  circum- 
stances  favour  their  development,   and  success 
and  triumph  crown   their  indulgence,  have  each 
of  them  a  tendency  to  render  us  selfish  and  insu- 
lated beings,  to  debase  our  character,  and  to  pro- 
duce a  state  of  sentiment  and  feeling,  which  in  its 
last  stages  is  utterly  impervious  to  the  counsels 
and  considerations  of  religion.     "  Ye  cannot  serve 
God  and  mammon.     The  world  through  wisdom 
has  sometimes  not  known  God ;  and  she  that  liv- 
eth  in  pleasure  is  dead  while  she  liveth." 

III.  We  cannot  be  surprised  then,  that  Reli- 
gion says  to  her  disciple,  give  me  thine  heart ; 


RELIGION    AND    THE    WORLD.  47 

that  her  first  and  great  commandment  is  to  love 
the  Lord  bur  God  with  all  our  heart,  and  soul, 
and  mind,  and  strength ;  that  men  are  called  on 
to  pursue  her  as  the  votaries  of  the  world  fol- 
low the  objects  of  their  idolatry.  This  autho- 
rity over  us  she  absolutely  and  properly  de- 
mands, as  we  purposed  next  to  consider;  and 
then  requires  only  a  reasonable  service.  Reli- 
gion is  the  highest  law  of  our  being.  The  ser- 
vice of  God  comprises  all  human  obligations.  In 
the  apt  and  forcible  language  of  Jesus,  it  should 
be  our  meat  and  drink  to  do  God's  will.  We 
should  serve  him  with  all  the  powers,  which  have 
been  imparted  to  us ;  and  with  all,  which  he 
gives  us  the  means  of  acquiring.  The  authori- 
ty of  religion  must  be  with  us  in  every  respect  ' 
supreme ;  its  obligations  regarded  as  superiour 
to  all  other  obligations.  When  religion  inter- 
poses her  claims,  every  other  claim  must  be 
withdrawn;  before  her  authority  every  other 
must  bend  the  knee ;  when  she  speaks,  everv 
other  voice  should  be  silent. 

1.  In  demanding  the  supreme  devotion  of  our 
souls,  religion  requires  only  a  reasonable  service., 
if  we  consider  the  work  which  it  gives  us  to 
perform,  and  the  acquisitions  which  it  requires  us 
to  make. 

What  a  life  of  vigilance  and  activity  ought  frhe 


48  RELIGION  AND  THE  WORLD. 

truly  religious  man  to  lead!  How  much  labour 
and  attention  are  requisite  to  preserve*  the  purity 
of  his  thoughts,  to  cherish  virtuous  and  devout 
affections,  to  command  his  passions,  to  regulate 
his  conduct,  to  avoid  temptation,  and  to  maintain 
the  entire  government  of  himself!  How  much 
does  he  owe  to  those,  with  whom  nature,  society, 
or  Christianity  has  connected  him  !  How  diligent- 
ly should  he  be  occupied  in  the  use  of  the  talents 
and  the  opportunities  for  good,  with  which  God 
has  favoured  him  !  How  great  is  the  preparation 
which  he  should  make  for  that  future  life,  to 
which  he  is  destined !    How  many  acquisitions 
should  he  attempt  that  he  may  become  fitted  for 
that  higher  state   of  being !  What   a  course   of 
ever  accelerated  proficiency  in  wisdom  and  good- 
ness should  distinguish  him,  who  anticipates  from 
God  the  sentence  of,  "  well  done,  good  and  faith- 
ful servant,  enter  into  the  joy  of  your  Lord  V 
But  in  order  to  the  attainment  of  religious  excel- 
lence, and  the  acquisition  of  divine  wisdom,  they 
must  be  pursued  with  diligence  and  eagerness, 
with  strong  desire  and  perseverance.     In  order 
to  the  faithful  discharge  of  our  christian  obliga- 
tions, we  must  exert  all   our  zeal  and  strength. 
Moral  excellence  must  be  the  object  of  our  am- 
bition ;  otherwise  our  resolutions  will  be  feeble  ; 
our  vigilance,  remiss  ;  our  efforts,  ineffectual ;  our 
attainments  and  performances,  far  short  of  our 
duty* 


RELIGION    AND    THE    WORLD.  49 

2.  The  claims  of  religion  appear  altogether 
reasonable,  if  we  advert  again  to  the  tendency  of 
some  one  sentiment  or  passion  in  the  human  heart 
to  subject  every  other  to  its  authority.  When 
religion  and  the  world,  arrayed  in  hostility  to  each 
other,  spread  their  claims  before  a  wavering 
mind,  we  cannot  doubt  that  it  will  most  common- 
ly be  swayed  by  what  is  present,  and  visible,  and 
tangible,  in  opposition  to  what  is  invisible  and 
distant,  much  as  the  latter  in  all  rational  calcula- 
tions of  its  importance  may  transcend  the  former. 
The  prospect,  which  man  allows  himself  to  ob- 
serve is  narrow  and  confined.  Few  will  consider 
a  future  good  in  comparison  of  a  present  gratifi- 
cation ;  men  will  seldom  calculate  for  eternity, 
and  extend  their  view  to  the  final  consequences  of 
their  conduct.  Earthly  passions,  cherished  in  op- 
position to  the  dictates  of  conscience  and  reli- 
gion, find  their  authority  over  the  soul  daily  In- 
creasing. Indulgence  soon  deepens  a  channel, 
into  which  tiie  whole  current  of  the  thoughts, 
desires,  and  passions  is  turned.  Religion,  beino^ 
once  resisted,  will  soon  be  slighted,  and  then  dis- 
regarded, and  then  forgotten,  and  then  excluded 
from  the  mind.  A  little  more  sleep,  a  little  more 
slumber,  a  little  more  folding  of  the  hands  to 
sleep,  until  presently  the  animating  rays  of  the 
morning  are  departed,  the  sun  of  life  has  begun 
to  decline,  the  ear  Is  even  lulh.d  bv  (be   wyking 


r)0  RELIGION    AND    THE    AVORLD. 

voice,  ol'ten  repeated  Jind  as  often  disregarded, 
and  the  soul  is  sunk  in  an  irrecoverable  lethargy. 
Avarice,  ambition,  sensuality,  allowed  and  en- 
couraged, soon  learn  to  command.  Their  au- 
thority is  at  length  strongly  established  in  the 
soul,  and  the  ruins  of  virtuous  resolution  and 
the  desolation  of  the  hopes  and  principles  of  re- 
ligion mark  the  boundaries  of  their  dominion. 
The  experience  of  every  day  attests  the  truth 
of  these  statements.  Who  has  not  witnessed 
the  continually  accelerated  progress  to  destruc- 
tion of  those  persons,  who  rashly  venture  within 
the  vortex  of  criminal  indulgences?  Who  has 
not  seen,  that  on  this  downward  path,  as  on  that 
which  leads  to  the  hold  of  a  ferocious  animal, 
though  it  is  sometnnes  marked  with  traces  of  the 
ineffectual  struggles  of  its  victims,  yet  there  are 
no  returning  footsteps  ? 

3.  In  demanding  the  suprerrte  homage  of  its 
votaries,  religion  requires  no  more  than  its  due, 
when  we  remember  the  authority  on  which  it 
rests  its  claims;  that  authority  is  the  will  of  God, 
our  creator  and  sovereign.  From  him  we  de- 
rive every  thing,  which  we  possess  ;  to  him,  it  is 
a  reasonable  service,  to  consecrate  all  that  we 
are.  The  supreme  and  universal  Governour  will 
not  consent  to  share  with  anv  other  the  domi- 


RELIGION    AND    THE    WORLD.  51 

iiion  of  the  human  heart.     He   admits  no  com- 
petitor in  our  affections  and  allegiance. 

You  may  easily  gather,  my  brethren,  from 
these  observations,  how  it  is  that  no  man  can  serve 
two  masters;  in  what  respects  the  service  of 
God  and  of  the  world  are  incompatible  with 
each  other.  They  are  iiicoinpatlble,  only  when 
they  are  hostile  to  each  other.  Whenever  the 
world  or  any  of  its  concerns  are  allowed  to 
come  in  competition  with  your  religious  princi- 
ples, or  your  duty  to  God,  it  is  then  fraught 
with  danger  to  your  virtue ;  and  you  are  liable 
to  be  brought  under  the  power  of  that  law  in 
your  members,  which  is  continually  at  strife  w4tb 
the  better  law  in  your  mind. 

Judge  of  yourselves  by  this  solemn  test. 
Ye  are  m}^  friends,  saith  Christ,  if  ye  do  what- 
soever I  command  you ;  and  he  only  that  doeth 
righteousness  is  righteous.  If  God,  and  he 
alone,  is  the  supreme  object  of  your  devo- 
1 1on,  conlidence,  love,  and  obedience ;  if  you 
dread  his  displeasure  above  all  other  evils;  if 
you  desire  his  favour  above  all  goods  ;  if  yoi| 
strive  above  all  things  else  to  perform  his 
will ;  if  you  regard  this  will  as  the  only  rule  of 
conduct  in  all  the  concerns  of  life ;  if  you  are 
prepared  to  make  any  sacrifice  in  the  discharge 
of  your  duty,  and   religion    is    the    object    of 


52  RELIGION    AND    TlTE    WORLt). 

your  entire  confidence,  your  deepest  respect, 
and  your  purest  and  best  affections,  then  indeed 
Christianity  is  to  you,  what  it  was  designed 
to  be.  God  is  enthroned  in  your  soul.  His  law 
speaks  in  your  conscience,  as  from  between  the 
cherubim  over  the  altar.*  You  may  appro- 
priate to  yourself  the  elevated  language  of  reli- 
gion, and  call  God  your  Father  and  yourself  his 
son. 

But  if  you  are  still  wavering  in  the  decisions 
of  your  mind ;  if  you  have  yet  to  choose  whom 
you  will  serve ;  if  religion  with  you  i&  a  mere 
calculation  of  expedience  or  interest,  or  a  ba- 
lancing between  the  profits  of  this  world  and  the 
next ;  or  if,  still  more  to  be  dreaded  and  lament- 
ed, avarice  or  ambition  has  acquired  the  empire 
of  your  heart ;  or  sensuality  has  destroyed  its 
finer  sensibilities,  and  encased  it  in  so  gross  a 
covering,  that  it  is  unaffected  by  any  conside- 
rations, but  those  which  promise  immediate  gra- 
tification, you  have  no  claims  to  the  name  or 
the  privileges  of  a  christian ;  you  are  "  in  the 
gall  of  bitterness  and  bond  of  iniquity;"  and  it 
may  be  addressed  to  you  as  to  him,  who  came 
to  Jesus,  trembling  and  by  night,  that  "  except  a 
man  be  born  again,  he  cannot  see  the  kingdom 
of  God" 

•  Exod,  XXV.  23. 


RELIGION    AND    THE    WORLD.  53 

May  the  God  of  all  wisdom  strip  every  delu- 
sion from  our  minds  ;  and  inspire  us  with  that  no- 
ble zeal,  which  never  counts  itself  to  have  aj> 
prehended,  nor  believes  itself  already  perfect ; 
but  continually  presses  forward  towards  the 
mark  of  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus  !  May  he  raise  us  above  every  dan- 
gerous allurement  and  influence  oi  the  world ; 
and  so  disclose  to  our  souls  the  authority  and 
grandeur  of  religion,  that  in  every  situation  of 
action  or  trial,  of  suffering  or  enjoyment,  the  first 
objects  of  our  solicitude  may  be  our  duty,  hea- 
ven, and  God. 


SERMON  IV. 

I'HE  DISPOSITION  WITH  WHICH  THE  GOJSrEL  lb 
TO  BE  RECEIVED. 


ACTS  XVII.   11. 

THESK  WERE  MORE  NOBLE  THAK  THOSE  JN  THE&bALOMCA,  liV 
THAT  THEV  RECEIVED  THE  WORD  WITH  ALL  READINESS 
■OF    MIND. 

J  HE  appearance  of  objects  depends  much  on 
the  medium,  tlirough  which  they  are  viewed ; 
the  distance,  at  which  we  stand  from  them  ;  and 
the  various  forms  of  connexion,  which  they  hold 
to  other  objects.  The  effect  or  impression  of 
the  same  things  is  various  at  various  times.  Al- 
though the  objects  themselves  preserve  their 
place,  size,  colour,  and  relations  unchanged  and 
perhaps  unchangeable  ;  yet  to  different  persons, 
in  these  respects,  they  appear  different,  and  dif- 
ferent to  ourselves,  as  we  look  at  them  to-day  oi- 
fo-morrow,  this  hour  or  the  next. 


•^^ 


RECEPTION    OF    THE    GOSPfcL.  55 

The  case  is  the  same  in  matters  of  sentiment 
and  behef.  Different  minds  are  differently  im- 
pressed by  the  same  evidence ;  and  from  the 
same  arguments  and  premises  different  persons 
are  led  to  dissimilar  conclusions.  The  particu- 
lar taste,  feelings,  habits  of  reflection,  prejudices, 
and  prepossessions,  which  we  bring  with  us  to 
the  study  and  contemplation  of  truth,  often  pre- 
sent to  the  mental  vision  as  delusive  a  medium, 
as  any  state  of  the  atmosphere  can  throw  be- 
fore the  natural  eye. 

Who  can  recount  the  various  changes  of  opi- 
nion on  subjects,  which  are  important,  and  sub- 
jects, which  are  indifferent,  in  matters  of  fact,  as 
well  as  of  sentiment,  which  the  history  of  any 
inquisitive  and  intelligent  mind,  if  faithfully  pre- 
served, would  unfold  ?  How  differently  at  diffe- 
rent seasons  are  we  affected  by  those  truths, 
which  ought  to  govern  our  lives  I  At  one  time 
they  seem  distant,  shadowy,  uncertain ;  at  ano- 
ther, near,  defined,  and  in  all  their  reality  :  now 
we  survey  them  with  calm  indifference  ;  and  al 
another  time  they  overwhelm  our  faculties  h\ 
their  importance  and  immensity  :  now  they  float 
upon  the  mind  like  feathers  balanced  in  the  air ; 
and  at  another  time  they  descend  upon  it  like 
the  bolts  of  heaven,  and  burn  their  wav  to  thf 
deep  recesses  of  the  sou). 


56  RECEPTION    OF    THE    tiOSFEL. 

Yet,  my  friends,  truth   itself   is  unalterable. 
The  doctrines  of  religion,  and  the  facts,  on  which 
they  are  grounded,  do  not  change.     Death  is  as 
certain  as  life.     Retribution  is  inseparable  from 
moral  responsibility  ;    and    moral    responsibility 
is  implied  in  moral  agency,  in  tlie  capacity  of  be- 
ing virtuous  or  vicious,  in  the    power  of  doing 
good  or  evil.     Jesus  Christ  and  the  gospel  of 
Christ    are  the    same    yesterday,    to-day,    and 
forever.     Witli    God  and   eternity  there    is  no 
variableness,    nor    even   the    shadow   of    turn- 
ing.      The  change  is   in  ourselves.       The  vari- 
ous  aspects,   which   these   truths  present,  arise 
not  from  any  alteration  in   them;   but  from  the 
various  feelings,    with    which    we    contemplate 
them.     Hurried  along  in  the  career  of  life,  ani- 
mated, deluded,  and  often  intoxicated  in  the  pur- 
suit of  its  follies  and  vanities,  we  are  unconscious 
of  our  progress,  and  deceived  by  the  alterations, 
that  appear  to  take  place  in  the  objects,  which 
we   pass.     Regardless   of  tlic  continual  revolu- 
tions of  the  globe,  which  we  inhabit,  we  pretend 
to  mark  the  progress  of  the  sun  and  the  wander- 
ings  of  the   constellations  ;  while  sun  and  stars 
preserve  their  place,  and  the  changes,  to  which 
they  appear  subjected,   result   only  from  some 
alteration  in  our  position  respecting  them. 

These  considerations  strongly  suggest  the  duty 
of  frequent  and  careful   inquiry  into  the  state  of 


RECEPTION    OF   THE   GOSPEL.  57 

mind,  which  we  bring  to  the  study  and  contem- 
plation of  the  truths  of  religion;  into  the  cir- 
cumstances, by  which  our  reception,  judgment, 
and  application  of  them  may  be  affected.  The 
Bereans,  to  whom  our  text  refers,  were  more 
noble  than  those  in  Thessalonica,  in  that  they 
received  the  word  with  all  readiness  of  mind. 
The  willing  reception  of  instruction  indicates  a 
temper  of  mind,  which  deserves  the  character 
of  illustrious,  given  to  it  in  the  text.  It  is  the 
proper  foundation  for  improvement.  It  affords 
the  best  hopes  of  success.  We  will  consider 
particularly  the  temper  of  mind,  which  is  here 
commended.  We  will  inquire,  with  what  dis- 
positions the  gospel  should  be  received,  if  we 
would  estimate  its  worth,  and  experience  its 
efficacy. 

It  is  a  truth  of  such  moment,  that  we  canr 
not  urge  it  too  often,  that  the  force,  value, 
importance,  and  influence  of  Christianity  will 
depend  with  us  on  the  preparation  and  disposi- 
tions of  mind  and  heart,  with  which  we  receive 
it.  The  instructions,  which  it  communicates,  the 
examples,  which  it  presents,  and  the  disclosures, 
which  it  makes,  like  all  other  moral  means 
under  the  providence  of  God,  are  addressed  to 
us  as  free  agents.  They  may  be  powerful  or 
meffectual :  they  may  prove  tp  us  a  dead  letter 
8 


58  RECEPTION    OF    THE    GOSPEL. 

or   a  quickening  spirit.      They    may  hereafter 
appear  only  to  bear  testimony  to  the  blindness 
of  our  minds  and  the  hardness  of  our  hearts,  or 
they  may  be  to  us  the  power    and  wisdom  of 
God  unto  salvation.     This  depends  in  a  great 
degree  upon  ourselves.     They  do  not  operate  as 
a  charm.       They  do  not  produce  their  eifects 
by  any  mysterious  influence.     The  sower  sow- 
eth   the    word.       It    falls   on   the    hard-beaten 
highway,   and   is   soon    trodden   under  foot,  or 
the  birds   of    the    air   devour  it.       It   falls  in 
stony  places ;  but  finding  no  deepness  of  earth, 
where  it  may  strike  its  root,  the  shoots,  which 
are  suddenly  thrown  up,  are  as  suddenly  wither- 
ed and  blasted.     It  falls  among  thorns,  and  they 
wholly  overpower  its  growth.     It  finds  a  mel- 
low soil,  prepared  for  its  reception ;   and  there. 
it  fixes  itself  deep,  and  rises  in  beautiful  luxuri- 
ance, and  yields  its  fruit  in  abundance  and  matu- 
rity. 

What  a  knowledge  of  human  nature  do  such 
illustrations  evince?  Where  is  the  man  whose 
personal  experience  does  not  attest  their  exact- 
ness ?  Take  for  example  our  ordinary  religious* 
assemblies.  How  httle  and  transient  is  the  ef- 
fect of  the  great  truths  of  religion,  even  when 
forcibly  exhibited,  compared  with  what  it  should 
be ;  and  with  what,  if  experience  did  not  forbid, 


RECEPTION    OF    THE    GOSPEL.  59 

we  should  suppose  that  it  would  be.  By  some 
persons  they  are  heard  with  total  unconcern; 
by  others,  with  a  virtual,  though  not  a  con* 
scious,  incredulity.  With  many  the  effect  may 
be  considerable  at  the  time ;  but  it  is  soon  effac- 
ed, when  they  mingle  again  in  the  intercourse 
of  the  world.  On  other  minds,  blessed  be  God ! 
it  distils  as  the  dew,  as  the  gentle  rain  upon  the 
tender  herb,  and  as  showers  upon  the  grass. 
Yet  the  reality  and  solemnity  of  these  truths  is 
to  all  pergons  the  same,  and  is  always  the  same. 
The  reception,  which  is  given  to  them,  neither 
increases  nor  lessens  their  importance.  In  each 
of  them  have  all  an  equal,  immediate,  and  per- 
sonal concern.  It  is  not  then  that  the  truths  of 
religion  are  undefined,  obscure,  unaccompanied 
with  sufficient  evidence,  or  incompetent  to  the 
purposes  at  which  they  aim.  In  these  respects 
they  are  all,  that  they  should  be ;  in  themselves 
they  are  as  momentous,  as  God  can  make  them. 
But  the  cause  of  their  inefficacy  is  within  us ;  the 
fault  of  it  rests  with  ourselves.  It  is  a  mind 
sluggish,  indifferent,  or  inattentive  ;  debased  by 
the  world,  or  darkened  by  prejudices,  or  deluded 
by  folly  or  false  judgment ;  or  it  is  a  perverted 
will  or  inclination ;  or  it  is,  what  is  called  in  the 
scriptures  with  great  force,  an  evil  heart  of 
unbelief  Guard  against  such  a  state  of  mind 
as  one  of  the  greatest  of  evils ;  against  such   in- 


60  RECEPTION    OF   THE    GOSPEL. 

difference,  negligence,  and  blindness,  as  preven- 
tive of  any  improvement,  and  directly  hostile  to 
the  influence  and  efficacy  of  christian  truths. 


I,  That  readiness  of  mind,  which  was  so  much 
to  the  honour  of  the  Bercans,  implied,  in  the 
first  place,  an  earnest  solicitude  to  understand 
the  religion,  which  was  addressed  to  them. 
They  searched  the  scriptures  daily  for  this  pur- 
pose. This  disposition  is  an  indispensable  requi- 
site to  the  proper  reception  of  the  gospel. 

Christianity,  as  to  any  practical  effect,  will  be 
preached  in  vain  to  persons,  who  have  no  con- 
cern or  desire  to  understand  it.  What  indeed 
can  be  expected  from  the  mind,  which  feels  no 
solicitude  to  extend  its  views  beyond  the  narrow 
circle  of  its  immediate  vision?  What  can  be  ex- 
pected of  the  person,  who  can  look  back  to  a 
period  not  distant,  when  he  had  not  an  existence, 
and  to  a  season,  when  the  vital  warmth  first  dif- 
fused itself  through  this  curious  machine,  and 
the  light  of  reason  dawned  upon  the  mind,  and 
yet  never  once  ask,  where  is  God  my  maker  .f* 
Who  can  think  of  that  hour,  the  approach  of 
which  is  rapid  and  inevitable,  when  the  pulsa- 
tions of  the  heart  must  cease,  this  exquisite 
structure  of  the  corporeal  frame  be  dissolved  in 


RECEPTION    OF    THE    GOSPEL.  61 

dust,  our  plans  and  labours  be  cut  oft',  the  tender 
connexions  of  social  life  be  torn  asunder,  and  the 
accents  of  love  and  friendship  no  more  break 
upon  the  ear;  and  yet  cast  not  a  thought  onward 
and  breathe  not  an  aspiration  after  immortality  ? 
What  indeed  can  you  expect  from  men,  who 
have  no  solicitude  to  know,  and  who  make  no 
inquiries  nor  spend  a  thought,  whether  there  is, 
or  is  not,  a  God,  a  providence,  a  future  state,  a 
moral  retribution  ?  With  such  persons,  until  in 
the  language  of  the  New  Testament  they  are 
born  again,  and  some  feeling  on  these  subjects  is 
excited,  success  in  their  moral  and  religious  im- 
provement is  hopeless.  Though  they  may  wear 
the  external  attributes  of  human  nature,  yet  in 
what  may  properly  be  said  to  constitute  men, 
in  the  highest  prerogatives  of  our  nature,  in  mo- 
ral elevation,  they  are  scarcely  superiour  to  the 
beasts  of  the  field.  Lamentable  indeed  are 
such  indifterence  and  stupidity,  wherever  they 
occur !  The  first  requisite  to  improvement  is  a 
desire  and  solicitude  for  improvement ;  a  mind 
awake  and  inquisitive  after  its  highest  duties  and 
highest  interests.  This  is  an  essential  prepara- 
tion ;  and  until  you  can  engraft  the  fruits  of  the 
garden  upon  the  trees  of  the  forest,  you  must 
despair  of  the  success  of  Christianity,  where  this 
preparation  is  wanting. 


62  RECEPTION    OF   THE    GOSPEL. 

II.  The  next  preparation  for  the  reception 
and  improvement  of  christian  instructions  is  a 
sentiment  of  respect  and  confidence  towards  the 
gospel. 

You  must  be  satisfied  that  its  evidence  is  en- 
titled at  least  to  a  respectful  and  careful  exami- 
nation ;  that  its  design  and  purposes  are  at  least 
desirable  and  commendable ;  that  the  subjects, 
on  which  it  treats,  are  important;  and  that  the 
information,  which  it  communicates,  is  in  itself 
valuable.  We  speak  thus  cautiously,  because 
we  suppose  an  extreme  case  ;  in  which  now,  for 
the  first  time,  Christianity  presents  itself  to  an 
individual  as  a  subject  of  interesting  inquiry. 
We  miffht  otherwise  be  much  more  bold  in  Christ 
Jesus :  We  might  say,  what  every  honest  and 
intelligent  mind,  be  its  final  conclusions  in  regard 
to  the  truth  of  Christianity  as  they  may,  will  con- 
fess, and  what  it  is  not  but  justice  to  the  gospel, 
which  seeks  examination,  to  acknowledge,  that 
its  proofs  are  accompanied  with  a  high  degree 
of  probability ;  that  its  design  and  purposes  are 
as  disinterested,  and  pure,  and  benevolent,  as  can 
be  conceived;  that  the  information,  which  it 
professes  to  communicate,  on  the  supposition  of 
its  truth,  is  unutterably  important,  and  relates  to 
subjects  infinitely  deserving  of  our  consideration. 
Without  that  respect  for  Christianity,  which  the 


RECEPTION    OF    THE    GOSPEL.  63 

possibility  or  probability  of  its  truth,  the  purity 
and  excellence  of  its  intentions,  and  the  value 
of  its  instructions  should  inspire,  we  shall  not  be 
induced  to  make  it  the  subject  of  our  diligent 
and  serious  inquiry.  If  we  do  not  properly 
estimate  the  value  of  its  doctrines  and  objects, 
we  shall  be  likely  to  dismiss  them  prematurely 
from  our  attention ;  nor  shall  we  acquire  that 
familiar  acquaintance  with  them,  in  their  various 
bearings,  which  is  requisite  to  give  them  their 
proper   influence  over  us. 

The  word  preached,  it  is  said  of  some,  did  not 
profit,  not  being  mixed  with  faith  in  them  that 
heard  it.  The  confidence,  which  we  ask  for 
Christianity,  is  not  a  blind,  unfounded  assent  to 
its  doctrines.  This  is  in  no  case  demanded. 
The  doctrines  of  the  gospel  are  able  to  stand 
alone.  They  solicit  neither  partiality  nor  fa- 
vour. They  require  to  be  received  only  on 
their  own  proper  evidence.  All,  which  the 
enlightened  friends  of  Christianity  desire,  is  that 
their  truth,  as  far  as  it  may  be  at  present  decid- 
ed, that  their  purity,  excellence,  utility,  and 
advantages,  all  of  which  may  be  even  now  well 
ascertained,  should  be  fairly  and  honourably 
examined.  But  the  confidence,  which  we  ask, 
is  that  reliance  on  the  sincerity  of  Jesus  and  his 
apostles,   to  which   their  character  and  history 


64  RECEPTION    OF    THE    GOSPEL. 

entitle  them ;  and  to  which  persons,  who  should 
appear  among  us  at  the  present  time  under  simi- 
lar circumstances,  would  justly  claim. 

The  gospel  presents  an  example  of  an  obscure 
and  humble  individual  avowing  his  intention  to 
reform  the  religious  sentiments,  the  religious 
worship,  and  the  morals  of  the  world.  Having 
called  to  his  aid  a  few  persons  of  the  same  rank 
in  life,  he  engages  with  an  inextinguishable  ar- 
dour, an  unyielding  perseverance,  and  a  sublime 
disinterestedness,  in  this  benevolent,  and,  in  the 
circumstances  under  which  it  was  begun,  this 
apparently  hopeless  undertaking,  with  a  full  con- 
fidence and  an  explicit  prediction  of  its  complete 
success.  Not  the  slightest  imputation  of  any 
corrupt  motive,  or  of  any  vicious  or  base  action, 
can  be  fixed  on  the  character  of  himself  or  his 
friends.  They  make  the  attempt  at  the  actual 
expense  of  what  men  consider  most  valuable  in 
life,  ease,  security,  property,  reputation,  and 
friends ;  and  with  an  avowed  presentiment  of  the 
fatal  result  of  their  labours  in  respect  to  them- 
selves. In  the  discharge  of  what  they  conceive 
to  be  their  duty,  they  firmly  encounter  the  seve- 
rest sufferings.  In  the  pursuit  of  their  great 
object,  without  the  smallest  distrust  of  the  per- 
fect rectitude  and  the  final  success  of  their 
cause,  without   reluctance,  or  alarm,  or  osten- 


RECEPTION    OF    THE    GOSPEL.  G6 

tation,  thej  offer  their  lives  a  sacrifice.  Now 
we  do  not  ask  you  to  believe  what  these  persons 
said,  because  of  what  they  suffered.  No !  judge 
of  their  doctrine  by  its  reasonableness,  its 
utility,  its  purity,  and  its  effects.  But  we  have 
a  right  to  demand,  that  you  do  not  distrust  their 
uprightness  and  sincerity  ;  that  you  do  not  doubt 
that  these  persons  believed  what  they  taught : 
and  we  exhort  you  to  read  their  history  and  lis- 
ten to  their  instructions  with  a  conviction  and 
persuasion  of  their  own  entire  confidence  in  their 
own  principles. 

When  you  peruse  their  discourses  or  letters, 
remember  that  they  are  not  the  idle  speculations 
of  mere  philosophers,  reposing  in  all  the  ease, 
and  security,  and  calm  of  literary  leisure ;  but  of 
men,  who  preserved  an  undismayed  front  in  the 
gloomiest  hour  of  human  suffering;  whose  un- 
broken voice  of  honest  confidence  and  conscious 
rectitude  was  heard  aloud  amidst  the  heaviest 
storms  of  persecution ;  who  were  called  to  the 
severest  test  of  their  own  principles  in  their  own 
condition;  who  themselves  voluntarily  stepped 
forward  to  lead  the  forlorn  hope  in  the  achieve- 
ment of  the  noblest  victory  ever  won  over  er- 
rour,  superstition,  intolerance,  and  vice,  armed 
with  all  the  ferocity  and  power,  which  ignorance, 
bigotry,    self-interest,  wealth,   and   rank   could 


66  RECEPTION    OF    THE    GOSPEL. 

impart ;  of  men,  who  on  the  extreme  verge  oi 
life,  in  that  hour,  when  conscience  if  ever  will  be 
faithful  to  its  trust,  maintaining  an  unshaken  con- 
fidence in  the  doctrines,  which  they  had  taught, 
and  elevated  with  the  hopes,  which  they  had 
inspired  in  others,  could  pour  forth  the  sublime 
strains  of  christian  triumph,  O  death,  where  is 
thy  sting!  O  grave,  where  is  thy  victory!  This 
is  the  reliance  which  we  demand  in  behalf  of 
Jesus  and  his  apostles.  Let  this  sentiment  be 
associated  with  the  perusal  of  their  history  and 
instructions,  and  you  will  then  regard  them  with 
deep  interest.  They  will  present  themselves  to 
the  mind  under  an  entirely  new  aspect ;  and,  if 
your  moral  sensibility  is  not  extinct,  they  will  find 
their  way  to  the  heart. 

III.  Your  next  duty  is  to  receive  the  word 
with  seriousness.  By  seriousness,  I  mean  a  feel- 
ing of  the  reality  of  the  truths  of  religion.  In- 
stead of  regarding  them  as  matters  of  mere 
faith,  think  of  them  as  matters  of  knowledge 
and  experience.  Instead  of  the  loose  feeling, 
that  possibly  they  may  be  true ;  and  if  true,  that 
they  are  applicable  to  some  of  the  human  race^ 
make  a  personal  and  conscientious  application  of 
them  to  yourself,  to  your  own  case  and  charac- 
ter, to  your  own  heart  and  life  ;    and  do  thiji 


RECEPTION    OF    THE    GOSPEL.  67 

under  a  deep  consciousness  of  your  own  indivi- 
dual responsibility. 

This  is  a  sentiment,  which  is  not  common  in 
our  religious  assemblies  ;  and  this  deficiency  is 
the  great  reason  why  men  do  not  feel  more  in- 
terest in  the  services,  and  the  great  cause  of  the 
inefficacy  of  preaching  of  which  we  have  so 
much  ground  to  complain,  and  which  compelled 
even  a  gifted  prophet  to  exclaim,  Who  hath  be- 
lieved our  report  }  or  to  whom  is  the  arm  of  the 
Lord  revealed  ^  Health  and  prosperity,  busi- 
ness, and  pleasure,  the  promise  and  the  expecta- 
tion of  life's  continuance,  make  these  truths 
seem  distant  and  unimportant.  Endeavour  to 
think  of  them  as  they  must  appear  to  you,  when 
the  frost  of  age  admonishes  you  of  the  close  of 
life's  short  year ;  or  when  sickness  has  shatter- 
ed your  frame  ;  or  when  the  world,  with  all  its 
tumultuous  cares  and  pleasures,  has  receded  into 
the  distant  prospect,  your  feet  have  reached  the 
steps  of  the  tomb,  and  you  find  yourself  alone 
with  God.  Endeavour  now  at  times  to  catch 
the  feelings,  which  such  an  hour  must  bring 
with  it.  The  truths  of  religion  will  then  appear 
to  you  in  their  proper  character.  You  can 
then  better  judge  of  the  importance  of  its  coun- 
sels, the  value  of  its  consolations,  the  magnitude 
of  its   terrours,  and    the  glory  of  its    hopes. — 


68  RECEPTION    OF    THE    GOSPEL. 

Will  you  say,  my  friend,  that  this  is  to  demand 
an  unreasonable  test  ?  tliat  this  is  supposing  an 
Imaginary  case,  Avhich  is  not  likely  to  occur? 
Alas  !  of  how  little  practical  value  to  most  men 
is  their  experience ;  after  all  the  affecting  les- 
sons, which  our  own  or  the  history  of  others 
has  afforded,  how  few  of  us  are  convinced  of  our 
frailty ;  how  many  of  us  have  yet  to  learn  that 
we  must  die ! 


IV.  In  the  last  place,  endeavour  to  bring  to 
the  reception  of  Christianity  a  mind  free  from 
unreasonable  prejudices. 

Separate  from  your  views  all  prepossessions 
against  it,  which  may  have  arisen  from  the  cor- 
ruptions and  flagrant  abuses,  to  which  it  has  been 
subjected  through  the  Aveakness,  or  folly,  or  vi- 
ces of  those  persons,  who  have  professed  it ;  all 
those  prejudices  against  it,  which  may  have  been 
produced  by  the  scandalous  lives  of  some,  who 
have  borne  its  name,  or  from  the  weakness  or 
wickedness  of  any,  who  may  have  been  called 
to  communicate  it  to  their  fellow  men.  The 
religion,  you  must  acknowledge,  is  not  answera- 
ble for  these  abuses  ;  it  does  not  countenance 
them;  it  utterly  forbids  them;  in  itsel^f  it  has  no 
tendency  to  produce  them.     Be  careful  that  yon 


RECEPTION    OF    THE    GOSPEL^  69 

suffer  not  your  judgments  and  inquiries  in  regard 
to  the  gospel  to  be  biassed  by  any  opposition 
or  prejudice  against  it,  which  may  arise  from 
your  own  temper  or  character.  Nothing, 
my  friends,  will  so  soon  lead  you  to  doubt  the 
truth  of  Christianity  and  to  reject  its  authority, 
as  a  life,  which  is  opposed  to  its  spirit  and  pre- 
cepts. Nothing  will  tend  more  effectually  to 
render  you  averse  and  reluctant  to  the  applica- 
tion of  its  principles,  than  the  circumstance,  that 
such  an  application  will  oblige  you  to  condemn 
yourself. 

Complain  not  then  of  the  inefficacy  of  the 
christian  doctrine,  until  you  give  to  it  that  recep- 
tion to  which  it  is  entitled;  until  you  receive  the 
truth  in  the  love  of  it,  and  with  that  readiness  of 
mind,  which  has  now  been  described.  If  we  are 
still  unconvinced,  unreformed,  unaffected,  and 
unimproved  by  the  gospel,  Ave  may  be  assured, 
that  the  ground  of  its  inefficacy  is  not  in  the  re- 
ligion, but  in  ourselves.  The  word  of  God  is 
still  quick  and  powerful ;  is  still  profitable  for 
doctrine,  for  reproof,  for  correction,  and  instruc- 
tion in  righteousness.  Judge  seriously  and  for 
yourselves,  whether  any  truths  more  momentous 
can  be  exhibited,  than  those  which  it  discloses ; 
and  never  have  these  truths  been  received  with 
that  prepaj'ation  of  mind  and   heart,  which  has 


70  RECEPTION    OF    THE    GOSPEL. 

now  been  described,  never  can  they  be  so  re- 
ceived, without  proving  effectual,  through  the 
gracious  and  promised  assistance  of  God,  to  the 
illumination  of  the  conscience  and  the  purifica- 
tion of  the  heart,  to  the  conviction,  the  conver- 
sion, and  the  sanctification  of  men. 


SERMON  V 

THE  MIRACULOUS  CHARACTER  OF  JESUS. 


ACTS  II.  22. 

4ESUS  OF  NAZARETH,  A  MAN  APPROVED  OP  GOD  AMONG  YOU 
BY  MIRACLES,  AND  WONDERS,  AND  SIGNS,  WHICH  GOD  DID 
BY  HIM  IN  THE  MIDST  OF  YOU,  AS  YE  YOURSEiVES  ALSO 
KNOW. 

This  is  the  high  character,  under  which  the 
apostle  Peter  announces  Jesus  to  his  country- 
men, the  people  of  Israel.  The  declaration  of 
this  distinguished  apostle  on  this  subject  is  of 
singular  importance ;  for  it  was  the  confession  of 
Peter,  which  called  forth  the  memorable  bene- 
diction of  Jesus :  When  Jesus  inquired  of  his 
disciples.  Whom  say  ye  that  I  am  ?  Peter  repli- 
ed. Thou  art  the  Christ,  the  son  of  the  living 
God  :  Jesus  answered,  Blessed  art  thou  Simon, 
«?on    of  Jonas,  for  flesh   and   blood  hath   not  re- 


72  THE    MIRACULOUS 

vealed  It  unto  thee ;  but  my  Father,  which  js  in 
heaven.* 

Every  christian  must  be  deeply  sohcitous  to 
form  just  apprehensions  of  the  character  of  Je- 
sus; neither  to  ascribe  to  him  attributes  which 
he  would  himself  have  disclaimed;  nor  to  dero- 
gate from  that  transcendent  dignity,  which  be- 
longs to  him.  We  acknowledge  with  the  great 
apostle,  that  Jesus  is  the  Christ,  the  son  of  the 
living  God ;  we  earnestly  desire  to  receive  him 
in  the  elevated  character,  in  which  he  claims  to 
be  received.  It  is  not  an  inquiry  of  small  moment, 
whether  Jesus  Christ  is  merely  an  extraordina- 
ry teacher  and  popular  reformer,  distinguished 
above  his  contemporaries,  only  by  a  superiour 
sagacity  and  greater  purity  of  life  and  manners ; 
or  a  direct  messenger  from  the  Deity  ?  whether 
his  instructions  are  the  suggestions  of  human  rea- 
son, or  the  oracles  of  the  living  God  ?  whether 
his  doctrines  and  precepts  are  recommended  only 
by  common  sense,  expediency,  self-mterest,  or 
experience  ;  or  whether  they  have  descended 
from  heaven,  arrayed  in  all  the  majesty  of  their 
sublime  original  ? 

The  text  announces  the  miraculous  character 
of  Jesus;   Jesus  of  Nazareth,  a  man  approved  of 

*  Matt.  xvi.  16,  17. 


CHARACTER   OF    JESUS.  73 

God  by  miracles,  and  wonders,  and  signs,  which 
God  did  by  him.  Miracles  are  in  themselves  an 
incontrovertible  attestation  to  the  divine  com- 
mission of  him,  who  performs  them.  By  a  mi- 
racle we  understand  not  a  mere  phenomenon 
or  extraordinary  appearance  ;  not  a  mere  pro- 
digy, or  what  is  only  surprising  and  inexplica- 
ble ;  but  a  departure  from  or  interruption  of 
those  laws  of  nature,  which  are  ascertained, 
and  so  far  understood,  that  we  are  able  to 
determine  the  fact  of  their  actual  operation  or 
suspension;  and  the  exertion  of  what  must  be 
denominated  an  unusual  influence,  in  controlling 
or  suspending  these  laws :  and  this  for  th« 
accomplishment  of  a  particular  and  extraordi- 
nary purpose. 

It  is  with  these  views,  that  we  regard  Chris- 
tianity as  a  miraculous  dispensation;  as  being 
in  the  highest  degree  a  divine  communication ; 
as  a  special  interposition  of  the  Deity  to  in- 
struct and  improve  mankind.  We  receive 
Jesus  of  Nazareth,  as  a  miraculous  personage; 
as  an  individual  designated  by  God  for  the  ex- 
press purposes,  which  he  avowed  as  the  objects 
of  his  mission;  and,  in  every  respect,  qualified 
for  their  accomplishment.  In  the  wisdom 
which  distinguished  him,  we  recognise  the  im- 
mediate inspiration  of  God.  We  regard  his 
precepts  and  institutions  as  restiogf  on  the  autho- 
10 


74  THE    MIRACULOUS 

r'lty  of  the  great  moral  governour;  and  the 
disclosures,  which  he  has  made,  in  respect  to 
the  future  condition  of  mankind,  as  made  by 
the  express  direction  of  him,  with  whom  alone 
it  remains  to  fix  the  ultimate  destination  of 
every  human  being.  This  we  judge  to  be  the 
nature  of  the  christian  dispensation,  from  the 
accounts  of  those  persons,  who  must  be  suppos- 
ed to  have  best  understood  it ;  and  this  the 
character  of  Jesus  from  his  own  declaration :  I 
have  not  spoken  of  myself;  but  the  Father 
which  sent  me,  he  gave  me  a  commandment 
what  I  should  say,  and  what  I  should  speak.* 
With  entire  confidence,  we  acknoAvledge  that 
God,  who,  at  sundry  times  and  in  diverse  man- 
ners, spake  unto  our  fathers  by  the  prophets, 
has  in  these  last  days  spoken  unto  us  by  his 
Son;  he,  that  has  seen  him,  has  seen  the  Fa- 
ther ;t  whoever  has  seen  him,  who,  clothed 
with  divine  authority,  came  as  the  representa- 
tive of  God,  hath  in  eifect  seen  Him,  by  whom 
he  was  commissioned  and  sent.  We  proceed  to 
inquire  into  the  grounds,  on  which  we  rest  our 
confidence  in  the  miraculous  character  of  Jesus. 


I.  We  rely,  in  the  first  place,  on  the  declara- 
tions which  he  made  concerning  himself. 

•  John  xii.  49.  +  John  xiv.  9- 


CHARACTER    OP    JESUb.  73 

He  claims  to  be  the  Messiah  or  anointed  of 
God,  whose  advent  the  Jewish  nation  had  antici- 
pated in  every  period  of  their  history  with 
ardent  soHcitude ;  tlie  hght  of  tlie  Gentiles  and 
of  mankind,  of  whose  appearance,  as  we  learn 
from  profane  historians,  a  general  expectation 
prevailed  at  that  timo  through  the  world. — 
Search  the  scriptures,  he  sa^s  to  his  hearers, 
meaning  the  writings  of  the  Old  Testament, 
for  they  testify  of  me.  Of  Moses  he  declares 
that  he  wrote  of  him.  Before  Abraham  was^ 
he  says,  I  am ;  meaning,  perhaps,  that  he 
was  determined  and  promised  as  the  future 
spiritual  deliverer  of  mankind  before  the  times 
of  that  venerable  patriarch.  Of  himself,  he 
says,  that  he  knew  the  Father,  as  the  Father 
knew  him  ;  and  that  the  Father  had  sanctified 
him  and  sent  him  into  the  world.  Again  he 
says,  I  came  forth  from  the  Father,  and  am 
come  into  the  world;  again,  I  leave  the  world, 
and  go  to  the  Father.  The  living  Father  hath 
sent  me,  and  I  live  by  the  Father.  The  Father 
judgeth  no  man,  but  hath  committed  all  judg- 
ment unto  the  Son,  that  all  men  should  honour 
the  Son  even  as  they  honour  the  Father.  He 
that  honoureth  not  the  Son  honoureth  not  the 
Father,  which  hath  sent  him.  I  proceeded 
forth  and  came  from  God ;  neither  came  I  of 
myself,  but  he  sent  me.     I  am  the  resurrertion 


76  THE  MIRACULOUS 

and  the  lil'e :  He  that  bcHeveth  on  me,  though 
he  were  dead,  yet  shall  he  hve ;  and  whosoever 
liveth  and  beheveth  in  me,  shall  never  die.  I 
am  the  light  of  the  world  ;  he  that  followeth 
me  shall  not  walk  in  darkness,  but  shall  have 
the  light  of  life.  I  am  the  way,  the  truth,  and 
the  life;  no  man  cometh  unto  the  Father  but 
by  me.  When  we  remark  the  authority  and 
dignity,  which,  in  these  and  in  other  places, 
Jesus  assumes,  we  are  constrained  to  acknow- 
ledge, with  the  persons  who  listened  to  him 
while  on  earth,  never  man  apake  like  this  man : 
Language  could  not  be  more  explicit ;  nor  more 
strongly  indicate  a  supernatural  character  and 
an  extraordinary  connexion  Vvath  the  Deity. 

II.  Secondly,  the  mission  and  character  of  the 
Messiah  was  predicted  from  the  earliest  pe- 
riods. 

The  first  records  of  human  history  contain 
the  symbolical  promise,  that  the  offspring  of 
the  woman  should  bruise  the  serpent's  head  j 
and  the  dark  scene  of  man's  first  errour  is  en- 
livened by  the  beams  of  the  divine  mercy,  point- 
ing to  a  future  and  extraordinary  deliverer  from 
the  wretchedness  and  ruin  of  disobedience.  At 
successive  periods  this  promise  is  distinctly  re- 


CHARACTER    OF    JESUS.  77 

uewed.  In  the  progress  of  time  the  particular 
family  is  designated,  from  whom  the  individual? 
the  great  object  of  the  promise,  should  descend. 
With  the  same  reference,  Moses  declares,  that 
a  prophet  like  unto  himself  should  the  Lord 
God  raise  up  unto  the  Israelites,  unto  whom  they 
should  hearken.  The  evangelical  Isaiah,  '  Avrapt 
into  future  times,'  with  a  minuteness  of  descrip- 
tion, scarcely  differing  in  some  instances  from 
history,  announces  the  advent,  portrays  the  fu- 
ture character,  labours,  sufferings,  and  final  tri- 
umphs of  the  Messiah,  and  the  establishment 
and  complete  success  of  his  kingdom.  The  pro- 
phet Daniel,  with  an  exactness  not  less  surpris- 
ing, declares  the  time  of  his  advent  and  excision, 
and  the  confirmation  and  spread  of  his  extraor- 
dinary dominion.  Other  predictions,  publickly  de- 
livered and  recorded  centuries  before  the  events 
to  which  they  referred,  with  remarkable  pre- 
cision, point  to  the  same  wonderful  dispensation. 
In  the  fulness  of  time,  agreeably  to  these  pro- 
phetical annunciations,  Jesus  appears ;  and  exe- 
cutes the  great  commission,  with  which  he  avow- 
ed himself  to  be  entrusted  by  heaven.  '  It  is 
finished,'  said  the  magnanimous  sufferer,  while  he 
hung  upon  the  cross :  '  Father,  into  thy  hands  I 
commend  my  spirit ;  and  having  said  this,  lie 
expired.' 


7(t  THE    MIRACULOUS 

III.  We  appeal,  in  the  third  place,  to  the 
miracles  of  Jesus  in  confirmation  of  his  superna- 
tural character:  We  do  this  the  more  readily, 
because  he  himself  appeals  to  them  for  the 
same  purpose.  Believe  me  that  I  am  in  the 
Father  and  the  Father  in  me ;  or  else  believe 
me  for  the  very  work's  sake.  If  I  do  not  the 
works  of  my  Father,  believe  me  not ;  but  if  I 
do,  though  you  believe  not  me,  believe  the 
works,  that  ye  may  know  and  believe  that  the 
Father  is  in  me,  and  I  in  him.* 

We  have  already  stated  our  views  of  the  na- 
ture of  miracles.  They  can  be  wrought  only 
by  the  immediate  interposition  of  God.  Noth- 
ing but  omnipotence  can  control  or  suspend  the 
laws  of  nature ;  and  we  conclude  with  the  early 
witnesses  of  the  miracles  of  Jesus,  that  no  man 
could  do  the  works  which  Jesus  did,  except 
God  were  with  him  in  a  supernatural  manner. 
We  are  aware  that  some  persons  profess  to  re- 
ceive Christianity  and  acknowledge  the  great 
facts  of  the  appearance,  teaching,  labours,  sulfer- 
ings,  aijd  violent  death  of  Jesus,  and  of  the  in- 
troduction and  establishment  of  his  religion, 
under  the  circumstances  of  time  and  place  re- 
lated in   the   gospel  history,  who  yet  question 

•  John  X.  37,  3§. 


CHARACTER    OF    JESUS.  79 

or  absolutely  deny,  the  miracles  of  Jesus.  We 
cannot  acknowledge  the  propriety  or  consisten- 
cy of  such  a  faith.  It  is  undeniable  from  the 
evangelical  narrative,  that  Jesus  himself  professed 
and  undertook  to  perform  works,  in  the  highest 
sense  of  the  term,  miraculous.  To  the  disciples 
of  John,  who  came  by  John's  direction  to  inquire 
of  him  if  he  were  the  Messiah,  his  reply  is ;  Go 
and  show  John  those  things  which  ye  do  hear 
and  see :  The  blind  receive  their  sight ;  and  the 
lame  walk;  the  lepers  are  cleansed;  the  deaf 
hear ;  the  dead  are  raised  up.*  Further  Jesus 
appeals  to  these  miraculous  w^orks  as  the  plain 
and  incontrovertible  proofs  of  his  divine  mission. 
The  works  that  I  do  bear  witness  of  me,  that 
the  Father  hath  sent  me.t  The  denial  of  these 
miraculous  works  seems  to  be  a  direct  impeach- 
ment of  the  moral  integrity  of  Jesus. 

We  remark  further  in  relation  to  this  subject^ 
that  the  instructions  and  discourses  of  Jesus  are 
so  closely  associated  with  his  miraculous  works, 
that  we  cannot  deny  the  latter  without  deeply 
impairing,  not  to  say  without  destroying,  the  cre- 
dibility of  the  evangelical  history.  This  may 
be  best  illustrated  by  an  example.  In  the. 
sixth  chapter  of  Luke's  gospel,  it  is  recorded 
of  Jesus,    that    he    cured    a    man.  <vho  hnd  a 

*  Matt.  \'y  3—5.  -  John  v.  36 


80  THE    MIRACULOUS 

withered  hand,  on  the  sabbath  day ;  Upon  this 
the  Pharisees  condemned  him,  as  having  violated 
the  commandment  of  God  in  regard  to  the 
sabbath.  He  therefore  proceeds  to  reason 
with  them  on  the  lawfulness  of  doing  good,  and 
of  performing  the  offices  of  charity  and  mercy, 
even  on  the  sabbath.  I  know  not  how  to  ac- 
count for  this  discourse  in  such  a  connexion 
without  acknoAvledging  the  miraculous  cure, 
which  gave  rise  to  it.  The  miracle  of  his  own 
resurrection  is  of  a  still  more  decisive  charac- 
ter. This  miracle  he  predicted  as  about  to 
take  place  in  confirmation  of  the  doctrine  of  a 
future  life,  which  he  preached.  This  is  stated 
to  have  taken  place  agreeably  to  his  prediction, 
by  those  persons  who  saw  and  conversed  with 
him  repeatedly  after  the  fact.  To  this  event 
he  is  represented  as  having  frequently  refer- 
red, as  the  accomplishment  of  his  predictions. 
On  the  truth  of  this  account,  the  apostles,  who 
declared  themselves  eye  witnesses  of  the  fact, 
voluntarily  staked  their  lives.  But  if  this  mi- 
racle, one  of  the  most  extraordinary  which  can 
be  conceived,  did  not  take  place,  and  is  not 
in  truth  a  part  of  the  christian  history,  we  may 
well  conclude  that  Jesus  himself  was  an  impos- 
tor; and  that  our  preaching  is  vain,  and  your 
faith  is  vain. 

We  are  not  unaware  that  some  persons,  pro-. 


CHARACTER    OP    JESUS.  81 

I'essing  to  receive  Christianity,  yet  hesitating  to  ac- 
knowledge the  miracles  of  Jesus,  would  represent 
them  as  merely  the  inventions  and  romances  of  his 
friends,  who  thought  in  this  way  to  confer  splen- 
dour and  dignity  upon  his  character :  But  we 
must  likewise  remember,  that  for  the  confirma- 
tion of  these  inventions,  the  falsehood  of  which 
must  have  been  easily  and  immediately  detected, 
these  forgers  of  them  without  reluctance  exposed 
themselves  to  extreme  sufferings,  and  to  an  igno- 
minious and  cruel  death.  Such  complete  dis- 
interestedness in  the  cause  of  imposture  is  incon- 
ceivable. 

There  are  others  whose  belief  in  Christianity, 
if  such  it  may  be  called,  is  differently  shaded; 
and  who  regard  the  accounts  of  the  miracles  of 
Jesus  as  the  narration  only  of  some  extraordina- 
ry cures  performed  by  him,  exaggerated  into 
miraculous  events  by  the  popular  ignorance  and 
the  credulity  of  the  age.  We  believe  that  this 
cannot  be  said  with  any  show  of  reason  or  truth. 
The  limits  of  a  single  discourse  forbid  a  full  dis- 
cussion of  the  subject ;  but  I  will  refer  to  one 
kind  of  miracles  which  refutes  this  supposition. 
Jesus  is  said  repeatedly  to  have  healed  persons 
who  were  maimed,  and  to  have  made  them  whole. 
By  persons  maimed  is,  I  believe,  universally 
understood  such  as  were  deprived  of  some  limb 
or  principal  part  of  the  body.  In  a  case  of  thi?i 
11 


82  THE    MIRACULOUS 

nature  there  is  not  a  possibility  of  collusion, 
mistake,  deception,  or  misrepresentation.  The 
restoration  of  a  limb  is  a  fact,  which  every  ob- 
server could  ascertain.  Under  such  circumstan- 
ces no  alternative  remains,  but  to  receive  Jesus, 
as  he  professed  to  come,  upon  a  miraculous  mis- 
sion to  mankind  ;  attesting  his  divine  authority  by 
the  exertion  of  a  creative  power,  which  could 
have  been  derived  only,  and  must  have  been 
imparted  immediately,  from  God. 

IV.  From  the  miracles  let  us  pass  to  the  pro- 
phetick  powers  of  Jesus.  They  irresistibly  pro- 
claim his  supernatural  character.  I  shall  only 
glance  at  some  of  his  predictions,  leaving  it  to 
your  own  recollections  to  supply  my  deficiences. 

From  the  commencement  of  his  ministry  he 
foretold  his  sufferings  ;  and  he  predicted  in  par- 
ticular the  treachery  of  Judas,  the  denial  of  Pe- 
ter, the  desertion  of  all  his  disciples,  the  kind  of 
death  which  he  must  die,  the  time  of  his  con- 
tinuance in  the  grave,  his  resurrection,  and  as- 
cension. He  foretold  the  destruction  of  Jerusa- 
lem by  the  Romans,  as  you  may  see  in  the  twen- 
ty-fourth chapter  of  Matthew  ;  and  if  you  will 
only  compare  the  account  of  this  memorable 
event  given  by  Josephus,  a  disinterested  witness* 


CHARACTER    OF   JESUS.  83 

witli  the  predictions  of  Jesus,  uttered  several 
years  before  its  occurrence,  you  must  be  satisfi- 
ed, that  they  could  liave  been  dictated  by  noth- 
ing but  the  immediate  inspiration  of  the  Omni- 
scient. In  fine,  he  foretold  the  firm  establish- 
ment and  universal  spread  of  his  religion  in 
circumstances,  which  appear  to  have  rendered 
such  an  event  hardly  possible  but  by  the  direct 
interposition  of  God  :  Of  the  accomplishment  of 
these  wonderful  predictions,  to  an  extent  as 
great  as  was  to  be  expected,  and  which  places 
beyond  a  doubt  their  ultimate  completion,  we 
ourselves  are  the  witnesses.  The  knowledge  of 
futurity  is  the  prerogative  of  God  only,  and  of 
the  persons  to  whom  he  specially  imparts  it ; 
and  the  power  of  prophecy  once  clearly  deter- 
mined, not  less  than  that  of  working  miracles, 
carries  with  it  an  undeniable  testimony  to  the 
divine  mission  of  those  persons  who  possess  it. 

In  behalf  of  the  divine  authority  of  Jesus  we 
might  further  appeal  to  the  nature  of  his  instruc- 
tions, both  in  regard  to  the  attributes  and  pur- 
poses of  God,  and  the  duty  and  destiny  of  man ; 
we  might  speak  of  the  wonderful  originality 
and  of  the  incomparable  excellence  and  gran- 
deur of  his  moral  charactei  :  But  we  deem  it  suf- 
ficiently established  on  the  grounds  which  we 
have  stated.     We  cannot  then  acquiesce  in  any 


84  THE    MIRACULOUS 

view  of  the  character  of  Jesus  but  that  of  an 
inspired  and  supernatural  delegate  from  the  Dei- 
ty, clothed  with  a  divine  authority,  and  in  all 
respects  adequate  to  the  miraculous  enterprise 
which  he  undertook.  We  cannot  regard  Chris- 
tianity but  as  an  immediate  communication  from 
God  to  men.  Unless  our  confidence  in  Jesus 
the  Messiah,  and  the  religion  which  he  taught, 
is  of  this  high  character,  it  is  not  what  it  ought 
to  be. 

Let  us,  my  friends,  often  and  seriously  exam- 
ine our  religious  sentiments.  It  is  not  a  matter 
of  small  moment  what  we  believe.  Our  views 
in  respect  to  the  proper  character  of  Christianity 
and  its  divine  author  must  materially  affect  our 
conduct  and  happiness.  The  influence  and  ex- 
tension of  the  religion  in  the  world  are  essential- 
ly concerned  in  them.  To  receive  the  gospel 
only  as  a  useful  system  of  moral  duty,  and  as  an 
agreeable  and  wise  theory  of  religious  instruc- 
tion ;  or,  on  the  other  hand,  to  regard  it  as  a  mira- 
culous revelation  from  God,  as  a  system  of  reli- 
gious doctrine  dictated  by  his  inspiration,  a  rule 
of  moral  duty  sanctioned  by  his  express  autho- 
rity, and  a  disclosure  of  the  final  destiny  of  man- 
kind made  by  his  immediate  illumination,  are 
very  diiferent  sentiments.  To  consider  Jesus 
Christ  as  a  wise  and  good  man,  however  pre-emi- 


CHARACTER    OF    JESUS.  85 

iient,  or  to  honour  him  as  an  inspired  teacher  and 
miraculous  messenger  from  God,  are  sentiments 
altogether  dissimilar  in  their  practical  results,  in 
the  temper  which  they  inspire,  and  the  conduct 
to  which  they  lead. 

God  forbid,  christians,  that  our  faith  should 
be  in  any  respect  unworthy  of  the  religion 
which  we  profess ;  or  that  our  sentiments 
concerning  Jesus  his  Son  should  not  correspond 
with  the  peculiar  offices  and  the  unrivalled  dig- 
nity, with  which  God  has  invested  him :  For 
God  has  highly  exalted  him,  and  given  him  a 
name  which  is  above  every  name ;  that  in  the 
name  of  Jesus  every  knee  should  bow ;  and  that 
every  tongue  should  confess  that  Jesus  Christ  is 
Lord  to  the  glory  of  God  the  Father.* 

In  the  spirit  of  the  great  apostle,  regard  him 
as  the  Christ,  the  anointed,  the  Son  of  the  liv- 
ing God.  Let  him  be  the  object  of  your  en- 
tire confidence,  your  profound  respect,  your 
purest  affections,  and  your  devoted  obedience. 
Acknowledge  his  precepts  as  incontrovertible, 
his  instructions  as  infallible,  and  his  authority  as 
supreme.  We  cannot  have  too  deep  a  feeling 
of  the  sacredness  and  dignity  of  his  character. 
We  cannot  receive  his  religion  with  too  much 
veneration  and  confidence.     When  our  christian 

•rbii.ii.  9— n. 


86  THE    MIRACULOUS 

faith  is  thus  firm,  serious,  affectionate,  and  ele- 
vated, and  not  until  that  time ;  when  Christ 
may  be  said  to  dwell  in  our  hearts  by  faith  ;  and 
the  momentous  doctrines  of  the  gospel  find  ac- 
cess to  our  souls,  urged  by  their  own  divine 
energy ;  when  our  understandings  are  thus  yield- 
ed to  their  guidance,  our  affections  sanctified  by 
their  influence,  and  our  characters  moulded  under 
their  impression,  Christianity  will  be  to  us,  what 
God  designed  it  should  be,  a  universal  and 
supreme  rule  of  thought,  feeling,  temper,  man- 
ners, and  conduct ;  and  Christ  Avill  become  to 
us  the  wisdom  and  the  power  of  God  unto  sal- 
vation. 

Guard,  my  friends,  with  the  utmost  solicitude, 
against  any  sentiment,  which  would  place  the 
character  of  Jesus  in  a  light  different  from  that, 
in  which  he  claims  to  be  received  ;  or  which 
would  lessen  the  authority  of  his  religion  over 
your  lives.  Guard  with  extreme  solicitude 
against  any  sentiment,  which  might  obscure  those 
glorious  hopes  of  the  divine  mercy  and  of  a  fu- 
ture state,  which,  confirmed  by  the  miraculous 
authority  of  Jesus,  rest  on  a  foundation  as  im- 
moveable as  the  throne  of  God.  Regarding  him, 
as  commissioned  by  the  Eternal  Father  to  be  your 
guide  to  immortality,  may  you  become  pure  as 
he,  that  has  given  you  this  blessed  hope,  is  him- 
self pure. 


CHARACTER    OF    JESUS.  87 

Holy  Jesus !  brightness  of  the  Father's  glory ! 
image  of  the  divine  perfections !  blessed  is  he 
whosoever  shall  not  be  offended  in  thee.  Dis- 
ciple of  Jesus !  withhold  not  the  homage  and  con- 
fidence, which  are  due  to  him.  You  hear  his 
discourse  on  the  mount  of  Olives ;  it  is  the  same 
oracular  inspiration,  which  spake  in  the  thunders 
of  Sinai.  You  follow  him  in  his  career  of  bene- 
ficence :  his  word  penetrates  the  deaf  ear;  his 
touch  unseals  the  eyes  of  the  blind;  the  lame 
man  leaps  in  his  presence  ;  and  disease  flies  at  his 
approach ;  at  the  grave  of  Lazarus  and  at  the 
gates  of  Nain,  even  the  dead  obey  him.  It  is  the 
same  almighty  energy,  which  reared  man  from 
the  dust  of  the  earth,  and  poured  into  him  a  liv- 
ing soul ;  which  first  opened  his  eyes  on  the  glo- 
ries of  the  creation,  and  called  him  to  listen  to 
the  discourse  of  his  Maker.  You  stand  at  the 
foot  of  the  cross,  the  privileged  witness  of  his 
last  hours ;  and  overwhelmed  with  the  moral 
grandeur  of  the  spectacle,  you  exclaim  with  the 
Roman  soldier ;  "  Truly  this  was  the  son  of 
God  :"  But  soon  even  death  itself  is  vanquished; 
the  stone  is  rolled  from  the  sepulchre,  and  the 
royal  prisoner  is  free !  You  follow  him  to  Be- 
thany; you  receive  his  benediction;  you  wit- 
ness the  triumphs  of  his  ascension  to  his  Father 
and   vour    Father,    to   his  God   and   your  God. 


88  MIRACULOUS    CHARACTER    OF    JESUS. 

You  join  at  once  the  shouts  of  the  heavenly 
host,  and  ascribe  blessing,  and  honour,  and 
glory,  and  power,  unto  Him  that  sitteth  on 
the  throne,  and  to  the  Lamb  forever  and 
ever.* 

Rev.  V.   13. 


SERMON  VI. 

CHRISTIANITY  A  DIVINE  COMMUNICATION. 
MARK  IV.  9. 

HE  THAT  HATH  EARS  TO  HEAR,  LET  HISI  HEAH, 

It  is  in  this  manner,  my  brethren,  that  Jesus 
sometimes  concluded  his  instructions  to  his  disci- 
ples. This  kind  of  address  indicates  the  deepest 
sense  of  the  importance  of  what  he  taught. — 
This  is  not  less  to  us  than  to  the  persons,  whom 
he  immediately  addressed.  Do  we  understand 
and  feel  this  importance  ?  are  we  duly  impress- 
ed with  it  ?  or  are  our  sentiments  in  regard  to 
the  authority  of  the  gospel  confused  and  undefin- 
ed ?  Let  us  consider  this  subject.  We  may  then 
be  better  prepared  to  answer  these  most  serioui 
questions.  Christianity  demands  our  attention  on 
various  accounts ;  but  deserves  first  to  be  consi- 
12 


90  CHRISTIANITY 

dered  as  a  direct  communication  ol  the  Deity  to 
mankind.  What  claims  as  such  has  the  gospel 
upon  us  ?  and  in  what  manner  do  we  and  ought 
we  to  meet  these  claims  ? 


I.  The  religion  of  Christ  demands  our  con- 
fidence and  homage  in  the  high  character  of  an 
immediate  revelation  from  God. 


In  a  certain  and  an  important  sense,  every 
thing  proceeds  from  God.  In  the  ordinary  course 
of  things  he  constantly  displays  his  providence 
and  perfections.  Day  unto  day  uttereth  speech 
and  night  unto  night  showeth  knowledge  of  God. 
Take  your  stand  in  any  part  of  nature  and  con- 
template a  few  of  the  appearances,  which  pre- 
sent themselves  in  the  vast  theatre  of  her  ope- 
rations :  it  needs  only  the  aid  of  an  enlighten- 
ed imagination  and  a  devout  heart  to  behold  a 
present  Deity  wherever  you  direct  your  views. 
When  we  contemplate  the  grandeur  of  the 
scene,  we  can  hardly  be  surprised  that  so  many 
inhabitants  of  the  earth,  ignorant  of  a  higher 
power,  have  paid  religious  homage  to  the  au- 
gust procession  of  stars  and  constellations,  which 
irradiate  the  night ;  nor  that  thousands  should 
have  knelt  in  silent  adoration  before  the  rising 
sun;  to  every  enlightened  mind  the   brightest 


A  DIVINE    COMMUNICATION.  01 

emblem  of  the  divine  glory,  the  most  expressive 
symbol  of  the  unlimited,  impartial,  and  perpe- 
tual beneficence  of  the  Creator. 

God  has  no  where  left  himself  without  wit- 
ness. In  the  abundant  provision,  which  is  made 
for  human  support  and  comfort,  his  goodness  and 
faithfulness  are  daily  proclaimed.  In  the  va- 
rious sciences,  improvement?,  and  intellectual 
acquisitions  of  civilized  life,  we  bcliold  the  to- 
kens of  that  infinite  wisdom,  whose  inspiration 
has  given  man  understanding.  But  when  we 
speak  of  Christianity  as  a  communication  from 
the  Deity,  we  mean  to  express  much  more  than 
when  we  apply  these  terms,  as  we  may,  to  the 
ordinary  declarations  of  his  works  and  provi- 
dence ;  or  than  the  profound  discoveries  and 
acquisitions  of  reason  when  most  cultivated  and 
improved. 

In  Christianity  we  acknowledge  a  particular 
and  supernatural  interposition  of  the  Deity  to 
amend  and  bless  mankind ;  an  unusual  manifesta- 
tion of  the  divine  perfections ;  a  new  and  direct 
intercourse  between  heaven  and  earth,  the 
Creator  and  his  creatures,  the  supreme  Sove- 
reign and  his  subjects,  the  Father  of  the  universe 
and  man  his  child.  Christianity  introduces  us  to 
an  immediate  communion  with  God.  We  re- 
vere it  as  the  reli2:ion  of  heaven;  Jesua  Christ 


92  CHRISTIANITY 

as  the  inspired  messenger  of  the  Most  H'2;h ; 
his  works  as  the  works  of  God ;  his  doctrines  as 
the  teachings  of  the  Father  of  lights.  '  I  came, 
says  Jesus,  not  of  myself;  but  the  Father  hath 
sent  me.  The  words  which  I  speak,  I  speak, 
says  he,  not  of  myself;  as  the  Father  gave  me 
commandment  so  I  speak.  I  can  of  my  own 
self  do  nothing ;  the  Father  which  dwelleth  m 
me,  he  doeth  the  works.'  To  him  the  wisdom 
of  the  Omniscient  imparted  its  inspirations.  In 
him  the  power  of  the  Almighty  displayed  its 
energy.  From  his  life  and  character  was  re- 
flected the  express  image  of  the  moral  glory  of 
God;  in  him  were  seen  the  mercy  and  benevo- 
lence, which  reign  in  heaven  and  diffuse  blessing 
and  joy  throughout  the  universe. 

When  we  open  the  scriptures  then  we  open 
no  ordinary  book.  We  learn  in  them  the  histo- 
ry of  God's  direct  intercourse  with  his  creatures. 
When  we  listen  to  the  instructions  of  Jesus 
Christ  let  us  remember  that  these  are  not  the 
speculations  of  human  ingenuity  ;  the  sayings  of 
a  man  in  some  respects  elevated  above  his  fel- 
low-creatures by  wisdom  and  virtue.  His  pre- 
cepts are  not  the  salutary  suggestions  of  expe- 
rience. His  teachings  in  regard  to  the  destina- 
tion of  mankind  are  not  the  conjectures  of  a 
powerful  intellect,  which  rose  high  above  the 
common   views  and   conceptions    of  his    fellow 


A   DIVINE    COMMUNICATION.  93 

men.  The  authority  of  his  rehgion  is  divine. 
To  the  truth  of  it  God  has  affixed  his  seal.  Its 
instructions  proceeded  from  his  infinite  know- 
ledge and  perfect  wisdom.  Its  precepts  are 
the  express  laws  of  the  moral  governour  of 
the  universe.  The  disclosures  of  the  gospel 
respecting  the  unseen  world  are  made  by  him, 
who  alone  was  capable  of  imparting  them ; 
to  whom  that  world  must  bring  us  near;  on 
whom  depends  the  immortality  of  our  nature; 
and  with  whom  must  rest  the  disposal  of  our 
lot  in  every  possible  condition  of  our  being. 
The  religion  of  the  gospel  is  the  religion  of  God ; 
devised  by  his  wisdom,  suggested  by  his  inspira- 
tion, and  supported  by  the  extraordinary  exer- 
tion of  his  power.  From  him  it  proceeded ;  to 
him  it  conducts  us.  It  is  not  the  invention  of 
men.  It  is  not  an  engine  of  state  policy.  It  is 
not  the  result  of  human  inquiry  and  labour.  It 
is  the  power  and  the  wisdom  of  God.  It  claims 
for  itself  a  divine  authority,  and  it  establishes  its 
claims  by  ample  evidence. 

II.  With  this  evidence  most  of  us  are  satisfi- 
ed. It  has  completely  satisfied  thousands  of  the 
most  enlightened,  discriminating,  and  virtuous 
minds.  We  believe  and  profess  this  religion ; 
we  bring  our  oblations  to  this  christian  altar; 


94  CHRISTIANITY 

and  present  ourselves  here  before  God  and  men 
as  the  disciples  of  Jesus  Christ.  The  claims  of 
the  gospel  upon  us  are  imperious  and  deeply 
affecting.  The  second  inquiry,  which  we  pro- 
posed to  make,  is  how  have  we  met  these 
claims  ? 

Let  us  first  answer  it  to  ourselves.  Let  our 
consciences  decide  in  relation  to  that  part  of  the 
subject  of  which  only  God  and  our  own  conscien- 
ces can  take  cognizance. 

Do  w^e  regard  the  gospel  in  that  serious  light 
in  which  these  considerations  place  it  ?  We  have 
faith  in  it ;  we  would  not  ourselves  think,  nor 
would  we  have  others  suppose,  that  we  do  not 
believe  it :  But  is  our  faith  any  thing  more  than 
some  indefinite  sentiment  of  its  authenticity .'' 
We  perhaps  respect  it  as  a  valuable  system  of 
virtue  and  happiness ;  as  a  rule  of  duty  sanc- 
tioned by  reason  and  experience ;  as  a  fund  of 
consolation  abundant  and  sufficient  for  human 
necessities.  The  early  impressions  and  prejudi- 
ces of  education,  and  the  customs  of  society, 
have  taught  us  to  revere  it.  We  are  the  friends 
of  Christianity;  we  cheerfully  yield  our  support 
to  its  institutions ;  we  have  a  satisfaction  in  its 
ordinances  ;  But  with  all  this  we  are  deficient  in 
our  duty,  we  have  not  an  adequate  impression  of 
its  essential   importance   and  proper  character. 


A  DIVINE    COMMUNICATION.  95 

unless  we  possess  a  deep  conviction  of  its  divine 
origin  and  authority ;  and  until  this  sentiment  is 
liabitually  associated  in  our  minds  with  all  that 
it  teaches  and  commands.  Let  our  hearts  an- 
swer, whether  this  feeling  is  foreign  from  us ;  or 
if  we  constantly  and  cordially  cherish  it? 

We  inquire,  in  the  next  place,  if  our  conduct 
corresponds  with  such  views   of  the  gospel  ?  Is 
it  not  to  be  feared  that  there  are  in  this  respect 
great  and   criminal  deficiences  ?  We  arc  crimi- 
nally deficient,  if  the  doctrines  of  Christianity  are 
not   the  subjects   of  our   habitual   and   familiar 
meditation ;  if  ^ye  can  ever  look  on  them  with 
indifference ;    if  the   sacred  scriptures   are    not 
considered  by  us  as  invaluable ;  if  their  precepts 
have  not  in  our  regards   an  authority  superiour 
to  all  other  considerations;  if  the  ordinances  of 
the  gospel  are  not  observed  by  us  with  punctua- 
lity and  seriousness ;  if,  in  fine,  Christianity,  in  all 
its  instructions,  precepts  and  institutions,  is  not  the 
subject  of  our  deepest  interest,  and  the  authority 
to  which  we  refer  all  our  desires  and  purposes, 
all  our  pleasures  and  employments  ;  if  it  is  not  the 
first  object   of  our  thoughts,  respect,  and  affec- 
tions. 

We  must  then  condemn  the  indifference  which 
we  sometimes  plainly  express  both  in  our  words 
:\nd  conduct.  We  must  regard,  as  incompatible 
with  christian  duty,  the  slight   connexion  which 


96  CHRISTIANITY 

our  religion  appears  to  have  with  our  ordinary 
duties  and  pleasures;  the  higher  preference  and 
interest  which  we  discover  in  regard  to  other 
objects  and  concerns;  the  disuse  and  neglect  of 
the  sacred  scriptures  ;  and  the  strangeness  and 
distance  which  the  subject  of  religion  actually 
holds  in  respect  to  many  of  us.  With  many  per- 
sons, who  flatter  themselves  that  they  believe 
the  gospel,  and  who  would  consider  themselves 
as  injured,  were  they  charged  with  being  want- 
ing in  regard  for  it,  it  seems  to  have  little  more 
interest  than  the  concerns  of  a  foreign  and  dis- 
tant country.  It  is  not  the  subject  of  their  pub- 
lick  profession  or  avowed  consideration.  It  does 
not  distinctly  show  itself  in  their  private  conduct 
nor  in  their  families.  They  make  it  no  topick  of 
instruction,  advice,  or  persuasion  Avith  their 
friends  or  children.  They  furnish  no  proof  of 
their  Christianity,  but  the  equivocal  testimony 
of  a  decent  and  orderly  life,  which  a  common 
respect  for  society  is  sufficient  to  produce  ;  or 
an  occasional  and  careless  attention  to  its  pub- 
lick  institutions ;  an  attention,  which,  from  what- 
ever motives  it  proceeds,  may  perhaps  be  suffi- 
ciently accounted  for  in  the  force  of  early  prac- 
tice and  education,  the  authority  of  publick 
opinion,  a  listless  curiosity,  or  the  mere  love  of 
excitement  and  variety. 


A  DIVINE    COMMUNICATION.  97 

III.  Is  such  conduct,  christians,  consistent  with 
the  character  of  our  rehgion?  Does  it  answer 
the  claims  whicli  a  direct  and  immediate  com- 
munication from  God  has  upon  us  ?  This  is  our 
next  inquiry. 

I  desire  then  to  ask  myself,  and  I  speak  also  in 
your  behalf,  has  God  condescended  to  communi- 
cate by  a  direct  intercourse  with  me  his  crea- 
ture ;  and  shall  I  not  listen  with  profound  atten- 
tion ?  Am  I  admitted,  as  it  were,  into  the  holy 
of  holies,  and  at  the  foot  of  the  altar  receire 
the  divine  responses ;  and  shall  I  not  hearken  to 
the  oracles  of  the  living  God  ?  Ought  I  not, 
when  thus  privileged,  prostrate  in  the  pre- 
sence of  the  divine  glory,  to  say  with  the  prophet, 
speak.  Lord,  for  thy  servant  heareth  ?  Has  God 
commissioned  and  sent  his  Son  to  me  as  the 
highest  proof  he  could  give  of  his  paternal 
mercy  ;  and  shall  not  my  heart  be' opened  to  this 
celestial  messenger?  Has  Jesus  appeared,  en- 
dued with  divine  wisdom  and  power,  possessed 
of  a  knowledge  of  futurity,  proving  himself  to 
be  as  good  as  he  was  wise,  and,  superiour  to  all 
personal  considerations,  with  a  benevolence  whol- 
ly disinterested,  devoted  himself  a  sacrifice  to 
truth  and  virtue,  to  God  and  to  mankind  ;  and 
docs  he  not  claim  the  supreme  regards  of  every 
ingenuous  mind  ?  Has  the  proper  sovereign  of 
13 


98  CHRlSTIANll*r 

my  life  been  pleased  to  give  me  particular  in- 
structions as  to  my  duty,  the  relations  which  I 
sustain  to  otlier  beings,  and  the  true  end  of  my 
existence  ;  and  should  not  his  laws  receive  my 
entire  homage  and  obedience  ?  Has  my  Father 
in  heaven  proffered  the  forgiveness  of  my  sins, 
the  guidance  of  his  holy  spirit,  and  his  eternal 
favour ;  and  shall  not  I,  sinful,  frail,  and  imper- 
fect as  I  am,  hear  v.'ith  eager  and  breathless  at- 
tention these  glad  tidings  ?  Has  he  furnished 
means  of  improvement  in  whatever  is  good,  and 
useful,  and  honourable  ;  and  shall  I  neglect  this 
gracious  provision  ?  Has  God,  the  only  source  of 
true  happiness,  been  pleased  to  disclose  to  me 
fountains  at  which  I  may  drink  it  pure  and  in 
perpetual  abundance ;  and  shall  I  not  receive 
with  fervent  gratitude  so  valuable  a  direction  ? 
Has  that  infinite  Being,  who  lives  forever,  in  his 
mercy  revealed,  as  far  as  was  necessary  either  to 
my  consolation  or  virtue,  the  state  beyond  the 
grave,  a  state  to  every  feeling  heart,  the  object 
of  strong  solicitude  ;  and  shall  I,  a  mortal  man. 
every  day  admonished  of  the  frailty  of  my  be- 
ing, every  day  advancing,  witli  a  progress  which 
no  earthly  power  can  stay,  to  the  unseen  world, 
shall  I  be  indifferent  to  these  instructions  ;  and 
shut  my  eyes  upon  the  liglit  of  immortality, 
beaming  directly  from  the  throne  of  the  Eter- 
nal into  this  earthly  prison  house  ? 

Yes!  here  God  makes  known   his  will,  and 


A  DIVINE    COMMUNICATION.  99 

purposes,  and  providence  ;  to  me,  and  to  everj 
intelligent  and  moral  being  in  the  universe,  in- 
finitely the  most  important  of  all  subjects  of 
inquiry;  I  would  receive  these  communications 
with  filial  confidence  and  gratitude.  Here  he 
presents  to  me  a  rule  of  life ;  I  desire  that  it 
may  prove  altogether  such  to  me,  always  su- 
preme and  sacred.  God,  my  father  in  heaven, 
here  vouchsafes  to  reveal  himself;  I  will  dwell 
on  these  glorious  exhibitions,  while  I  have  an 
eye  to  see  or  a  heart  to  feel.  This  blessed  re- 
ligion is  from  God;  to  God  it  shall  always  and 
directly  lead  me.  God  shall  be  to  me  all  in 
all. 

These,  my  brethren,  are  the  feelings  of  every 
sincere  and  enlightened  christian,  who  views 
Christianity  as  it  ought  to  be  viewed,  anil  who 
receives  it  with  a  proper  faith :  may  such  senti- 
ments be  ours.  To  be  serious  ip  our  religion,  to 
value  it  above  every  thing  else,  to  regard  it  as 
infinitely  the  most  momentous  of  all  human  con- 
cerns, to  be  profoundly  occupied  with  whatever 
it  inculcates  and  discloses,  is  a  proof  of  thq 
highest  wisdom.  The  single  consideration  on 
which  we  have  now  rested  its  importance,  its 
divine  origin,  in  itself  demands  our  devoted 
attention.  When  we  see  men,  who  are  whol- 
ly absorbed  in  their  religion,  and  who  reluc- 
tantly engage   in   any  duties  but   the  offices  of 


100  CHRISTIANITY 

devotion,  we  need  not  be  surprised.  It  is  a  re- 
sult which  is  easily  explained.  Though  we  re- 
gard it  not  as  a  miraculous  effect,  yet  we  may 
always  ascribe  such  sentiments  to  a  good  origin. 
In  every  virtuoos  and  pious  emotion  which  rises 
in  the  soul,  we  recognise  the  agency  of  Him, 
who,  of  his  good  pleasure,  Avorketh  in  us  both 
to  will  and  to  do.  We  respect  and  love  a  gene- 
rous enthusiasm  in  this  best  and  most  interesting 
of  all  causes  and  services.  We  may  wish  that 
some  persons,  whose  sincere  piety  we  cannot 
doubt,  might  have  more  knowledge  of  the  pro- 
per character  of  religion  and  a  juster  discrimi- 
nation of  truth  and  duty ;  but  never  can  we  de- 
sire that  their  feeling  of  its  importance  should 
be  less  impressive,  or  their  devotion  less  ardent 
and  heartfelt.  How,  my  friends,  can  we  regard 
Christianity  as  the  immediate  communication  of 
God,  and  yet  not  be  persuaded,  that  it  is  and 
should  be,  to  every  rational  and  moral  being, 
the  highest  subject  of  concern  ? 

To  many  even  among  those,  Avho  are  called, 
and  who  would  believe  themselves  christians, 
religion  addresses  itself  as  to  statues  of  marble. 
Their  ears  are  dull  of  hearing,  and  their  eyes 
they  have  closed.  With  them  religion  is  nei- 
ther a  subject   of  attention  nor  emotion,  neither 


A   DIVINE    COMMUNICATION.  101 

ot'  instruction,  pleasure,  nor  consolation.  Of 
such  persons,  what  does  their  conduct  authorize 
us  to  declare,  but  that  they  have  not  a  proper 
concern  for  God  or  for  themselves.  From  such 
dishonourable  and  criminal  indifference  may  God 
preserve  us.  May  you  feel,  my  brethren,  on 
this  subject  as  you  ought*  May  a  profound  sen- 
timent of  the  unutterable  moment  of  Christiani- 
ty always  possess  your  souls,  and  display  itself  as 
it  should  do  in  your  lives.  In  itself,  however 
you  may  regard  it,  it  is  infinitely  important ;  the 
time  is  coming,  when  perhaps  too  late,  it  must 
appear  so  to  you. 

Be  this  concern  such  always  as  to  satisfy  your 
own  conscience.  Examine  yourself,  and  ascer- 
tain if  religion  has  struck  a  deep  and  vigorous 
root  into  your  soul.  Let  it  show  itself  in  your 
conduct.  This  will  appear  when  the  subject  is 
always  approached  by  you  with  seriousness  and 
respect ;  when  with  your  intimate  friends  it  is  a 
frequent  and  always  an  agreeable  subject  of  in- 
quiry and  conversation.  It  should  appear  in 
your  diligent  and  thoughtful  study  of  the  sacred 
scriptures ;  and  m  your  constant  and  earnest 
exertions  to  correct  your  views,  and  to  enlarge 
your  knowledge  of  their  truths.  It  should  ap- 
pear in  your  regular  and  cheerful  performance 
of  family  devotion:  can  that,  my  brethren,  be 
the  dwelling  of  a  christian,  where  the  name  of 


102  CHRISTIANITY 

God  and  of  Christ  is  not  publicklj  named  even 
on  the  Lord's  day  ?  It  should  be  seen  in  your 
affectionate  zeal  and  unwearied  perseverance  to 
make  your  children  acquainted  with  the  gospel ; 
to  impress  their  tender  hearts  with  the  fear,  to 
inspire  them  with  the  love  of  God ;  to  preserve 
them  from  the  contamination  of  vice  ;  to  edu- 
cate them  in  the  sentiments  and  practice  of 
piety.  Your  concern  for  religion  should  show 
itself,  not  in  an  austere  and  gloomy,  but  in  a  par- 
ticular observance  of  the  Lord's  day,  as  a  day 
consecrated  to  devotion,  to  religious  meditation 
and  reading,  and  to  christian  communion.  It 
should  show  itself  in  a  punctual  and  serious  at- 
tendance on  the  institutions  of  social  worship. 
Let  no  levity  nor  folly  ever  intrude  themselves 
into  the  house  of  God;  let  no  sluggishness- ever 
disgrace  your  appearance  in  this  place ;  nor  any 
secular  concerns  interrupt  your  devotions.  The 
hymns,  in  which  w^e  join,  are  not  designed  as 
mere  displays  of  our  vocal  powers ;  but  offer- 
ings of  praise  and  thanksgiving  to  God.  The 
prayers,  which  we  present,  should  not  be  a  mere 
parade  of  religion,  but  the  supplications  of  frail, 
sinful,  dependant,  mortal  creatures  to  the  Al- 
mighty. We  should  worship  God  in  the  beauty 
of  holiness;  we  should  sing  with  the  spirit  and 
the  understanding.  Let  your  concern  for  reli- 
gion be  seen  in  your  readiness  and  cheerfulness 


A  BITINE    COMMUNICATION.  103 

to  cooperate  with  your  property  or  personal 
services  in  any  rational  and  probable  means  of 
extending  its  influence  and  honour.  Let  it  ap- 
pear above  all  things  in  your  strict  and  active 
practice  of  christian  virtue  on  christian  princi- 
ples ;  in  your  humility,  candour,  temperance,  and 
simplicity  of  life  and  conversation ;  in  your  equi- 
ty and  integrity;  your  sympathy  and  compas- 
sion towards  the  afflicted;  your  abundant  la- 
bours and  offerings  of  love  and  charity ;  and  in 
your  zealous,  disinterested,  and  indefatigable 
exertions,  with  all  the  means  which  you  pos- 
sess, to  check  the  progress  of  vice  and  to  pro- 
mote truth  and  virtue  among  men. 

May  Christianity  be  to  each  of  us  '  the  wisdom 
and  power  of  God.'  It  is  the  All-wise,  the 
Omniscient,  who  condescends  to  instruct  me  ;  I 
will  listen  with  profound  attention.  It  is  he, 
who  never  errs,  who  vouchsafes  to  be  my  guide; 
I  will  surrender  myself  entirely  to  his  direction. 
It  is  Jesus,  the  friend  who  never  deserts  his 
trust,  who  offers  himself  as  my  companion  on  the 
journey  of  life ;  he  knows  its  vicissitudes ;  he 
has  survived  its  trials :  shall  I  refuse  his  socie- 
ty ?  It  is  my  Father  in  heaven,  the  purest  and 
best  of  beings,  who  invites  me  to  himself;  to  a 
nearer  view  of  his  perfections ;  to  a  fuller  par- 
ticipation of   hi=;   love  ;  to  a  more   intimate  com- 


104       CHRISTIANITY    A    DIVINE    COMMUNICATION. 

munlon  with  himself;  and  does  not  my  soul 
'  burn  with  desire  to  see  my  God  ?'  Let  it  take 
its  flight;  let  it  not  stay  until  it  rests  with  the 
supremely  blessed ;  until  our  conversation  is  in 
heaven,  and  our  fellowship  is  with  the  Father 
and  with  his  son  Jesus  Christ.  Such  Christiani- 
ty is  designed  to  be  to  us :  God  grant  that  we 
may  thus  know  its  power  and  display  its  fruits. 


SERMON  VII. 

CHRISTIANITY  A  RULE  OF  LIFE. 


JOHN  XV.  14. 

YE     ARE     MY     FRIENDS,     IF     YE     DO   WHATSOEVER   I   COMMAND 

YOU. 

Nothing  is  more  observable  than  the  practical 
character  of  Christianity ;  nor  is  any  thing,  which 
relates  to  it,  more  deserving  of  our  habitual  con- 
sideration. It  is  a  religion  by  which  we  are  to 
live  ;  and  the  only  decisive  proof  of  our  legiti- 
mate connexion  with  the  family  of  Christ  is  the 
application  of  the  principles  of  his  religion  to  our 
conduct.  This  is  evinced  in  the  text ;  one  of 
those  memorable  declarations,  which  Jesus  made 
in  his  last  interview  with  his  disciples  previous 
to  his  death.  We  have  another  declaration  on 
this  subject  equally  explicit :  Whosoever  shall 
14 


106  CHRISTIANITY 

do  the  will  of  my  Father,  which  is  in  heaven, 
the  same  is  my  mother,  and  sister,  and  brother. 
Let  us  make  the  practical  character  of  our 
religion  the  subject  of  our  present  reflections. 


I.  We   remark  first,  that   the  gospel   is  de- 
signed to  be  a  rule  of  life. 

This  it  expressly  proposes  as  an  object.  The.- 
grace  of  God,  which  bringeth  salvation  to  all 
men,  hath  appeared,  teaching  us  that  denying 
ungodliness  and  every  worldly  lust,  we  should 
live  soberly,  righteously,  and  piously  in  this  pre- 
sent world.*  It  is  denominated,  by  way  of  emi- 
nence, a  doctrine  according  to  godliness.t  In 
respect  to  its  disciples  this  is  the  will  of  God, 
even  their  sanctification.ij:  The  discourses  of 
Jesus  are  a  continued  strain  of  moral  teachino-. 

o 

The  sermon  on  the  mount,  addressed  to  his  dis- 
ciples, in  which,  it  is  natural  to  suppose,  he  would 
most  fully  explain  himself,  is  filled  with  injunc- 
tions and  illustrations  of  moral  duty.  The  same 
remark  is  applicable  to  the  letters  of  his  apos- 
tles. Their  character  is  moral  and  practical. 
They  abound  with  dissuasives  from  vice,  and 
with  injunctions  and  exhortations  to  holiness  of 

»  Titus  ii.  11,  12.  t  1  Thess.  iv.  3. 

i  1  Tim.  vi.  3. 


A    RULE    OF    LIFE.  107 

Hfe.  There  is  not  a  precept  of  Christianity, 
which  is  not  adapted  to  make  men  good. — 
There  is  no  vice,  which  it  does  not  either  direct- 
ly or  indirectly  forbid.  There  is  no  virtue,  which 
it  does  not  inculcate.  Universal  obedience,  uni- 
versal purity,  and  a  virtue  perfect  according  to 
our  power,  are  unequivocally  demanded. 

The  ordinances  of  Christianity  are  moral  in 
their  design,  and  suited  to  the  virtuous  improve- 
ment of  the  persons,  who  observe  them.  Its 
doctrines  are  not  merely  favourable  to  virtue, 
but  essentially  promotive  of  it.  There  is  not  a 
sentiment  taught  in  the  gospel,  which  is  not  a 
principle  of  duty.  .  Its  instructions  concerning 
the  character  and  attributes,  the  paternal  pro- 
vidence and  moral  government  of  the  Deity, 
and  in  respect  to  a  future  state  and  a  final  re- 
tribution, are  truths,  which  are  closely  connect- 
ed with  human  conduct ;  and  which  have  a 
commanding  influence  over  the  lives  of  those 
persons,  who  receive  them.  It  is  its  great  end 
to  redeem  us  from  all  iniquity,  and  to  purify 
unto  Jesus  a  peculiar  people,  zealous  of  good 
Avorks.*  It  aims  to  establish  men  in  the  practice 
of  holiness ;  to  inspire  them  with  a  love  of  good- 
ness ;  and  to  aid  their  proficiency  in  every  moral 
excellence. 

•^  Tiliis  ii.  H. 


108  CHRISTIANITY 

II.  I  add,  that   Christianity  is  a  complete  and 
universal  rule  of  life. 

Many  specifick  precepts  of  moral  duty  arc 
given  in  the  discourses  of  Jesus  and  the  writings 
of  his  apostles.  They  point  out  the  obligations 
of  the  rich  and  poor,  the  afflicted  and  the  pros- 
perous, the  enlightened  and  the  ignorant ;  of 
men  of  influence  and  authority,  and  of  those  per- 
sons who  move  in  a  humble  sphere.  They 
descend  to  the  various  conditions  of  domestick 
and  social  life  ;  to  the  duties  of  the  conjugal 
State  ;  to  the  relations  of  parent  and  child,  of 
neighbour  and  friend,  of  ruler  and  subject.  Its 
precepts  or  principles  have  a  direct  application 
to  every  condition ;  to  every  talent  or  oppor- 
tunity which  is  aiForded  to  us  ;  and  to  the  or- 
dinary actions  and  occurrences  of  life :  '  he  that 
plougheth  should  plough  in  hope,  and  wheth- 
er we  eat  or  drink  or  whatever  we  do,  we 
should  do  all  to  the  glory  of  God.'  We  may 
apply  to  the  gospel  the  language  which  Avas 
applied  to  the  Jewish  law.  '  This  commandment 
is  not  hidden  from  thee,  neither  is  it  far  off.  It 
is  not  in  heaven,  that  thou  shouldest  say,  who 
shall  go  up  for  us  to  heaven  to  bring  it  unto  us, 
that  we  may  hear  it  and  do  it.  Neither  is  it  be- 
yond the  sea,  that  thou  shouldest  say,  who  shall 
go  over  the  sea  for  us  and  bring  it  unto  us  that 


A    RULE    OF    LIFE.  109 

we  may  hear  it  and  do  it.  But  the  word  is 
very  nigh  in  thy  mouth  and  in  thy  heart,  that 
thou  mayest  hear  it  and  do  it.' 


III.  I  observe  thirdly,  that  it  is  a  practicable 
rule  of  life. 

It  requires  of  mankind  nothing  wliich  is 
beyond  their  power,  or  incompatible  with  the 
circumstances  in  which  the  providence  of  God 
has  placed  them.  It  demands  no  virtue,  of 
whose  attainment  they  are  incapable.  It  con- 
siders and  treats  man  as  a  being,  who  is  im- 
perfect, and  ignorant ;  liable  to  err,  and  ex- 
posed to  various  temptations  ;  whose  character 
cannot  be  formed  without  labour ;  Avhose  moral 
as  well  as  intellectual  acquisitions  must  be  gra- 
dual ;  and  whose  most  promising  attainments  are 
precarious.  Although  therefore  it  demands 
purity,,  it  is  lenient  to  unintentional  and  una- 
voidable failings  and  transgressions.  Though 
it  requires  perfection,  yet  it  is  only  the  perfec- 
tion of  which  man  is  capable.  It  urges  us  to 
copy  the  divine  goodness ;  yet  only  so  far  as  the 
human  can  be  assimilated  to  the  divine  nature ; 
and  it  assures  us  that  sincere  purpose  and  ear- 
nest endeavour  will  be  accepted,  where  acquisi- 
tion and  performance  are  impracticable. 


1 10  CHRISTIANITY 

No  command  is  given  by  the  gospel,  whicli 
rationally  interpreted,  may  not  be  obeyed.  No 
duty  is  enjoined,  of  which  some  christians  have 
not,  in  every  age  of  the  chmxh,  afforded  an  ex- 
ample. Every  virtue  which  he  inculcated, 
Jesus,  who  was  made  in  all  respects  like  his 
brethren,  and  tempted  as  we  are,*  has  himself 
displayed.  The  humility,  which  he  taught,  is  a 
severe  and  difficult  virtue  ;  but  there  were  no 
circumstances  of  humiliation  to  which,  in  the 
performance  of  his  duty,  he  did  not  submit. — 
Christian  resignation,  an  entire  acquiescence  in 
the  will  of  heaven,  the  cordial  and  absolute  sur- 
render of  ourselves,  and  every  thing  which  we 
have  or  desire,  to  God,  is  an  arduous  duty ; 
but  lie  evinced  that  this  was  the  habit  of  his 
soul.  It  is  difficult  to  forgive  our  enemies  ;  yet 
Jesus,  in  the  agony  of  crucifixion,  poured  out  his 
earnest  intercessions  for  his  murderers ! 

• 
IV.  I  observe  next,  that  as  a  rule  of  life, 
Christianity  is  every  way  adequate  to  its  object. 
What  other  object  has  it  than  to  make  men 
good  ?  to  this  purpose  is  it  not  completely  adapt- 
ed ? 

We  are  not  to  determine  the    character  of 

•  Hebrews  it.  17,  18. 


A    RULE    OP    LIFE.  Ill 

ihe  religion  from  the  character  of  some  who 
have  professed  it.  It  would  be  unjust  to  charge 
upon  Christianity  the  vices  or  deficiencies  of 
persons,  who  have  abused  it ;  and  who,  though 
they  bore  its  name,  have  never  breathed  its 
spirit.  We  ought  not  to  reproach  the  gospel 
with  a  want  of  efficacy  where  it  has  not  been 
sincerely  believed,  or  has  been  assumed  only 
as  a  cloak  of  iniquity ;  where  it  has  been  mis- 
understood, and  so  distorted  as  to  become  in 
truth  another  gospel ;  where  it  has  been  only 
partially  received,  or  so  commixed  with  other 
principles,  that  its  proper  influence  has  been 
lost ;  or  where,  though  it  has  a  partial  effect  on 
the  character,  yet  it  is  subject  to  the  control 
of  some  strong  passion,  which  sways  the  soul, 
or  some  habitual  vice,  which  deadens  all  its 
energy,  and  strikes  with  an  irrecoverable  blast 
its  fairest  opening  fruits. 

In  justice  to  the  religion,  we  should  ask  not 
what  christians  are,  but  what  it  designs  that 
they  should  be.  Blessed  be  God !  instances  are 
not  wanting,  in  which  it  has  been  embraced  with 
a  living  faith,  and  its  principles  interwoven  with 
the  texture  of  the  soul ;  where  its  doctrines 
have  been  understood,  its  temper  cherished, 
and  its  precepts  habitually  applied;  in  which 
resolution  has  put  forth  all  its  strength,  and 
those  divine   aids  and  inflnonces.  which  rhri'^tia- 


112  CHRISTIANITY' 

nity  promises,  have  been  experienced  ;  in  which 
the  sentiments  and  life  have  been  mireservedly 
surrendered  to  the  gospel,  and  men  might 
adopt  the  glowing  language  of  the  apostle  ;  that 
neither  death,  nor  life,  nor  angels,  nor  principali- 
ties, nor  powers,  nor  things  present,  nor  things 
to  come,  were  able  to  separate  them  from  the 
love  of  God,  which  is  in  Christ  Jesus.  It  is  in 
such  examples,  that  we  cannot  distrust  its  sanc- 
tifying and  elevating  power.  They  convince  us, 
that  the  best  of  christians  are  the  best  of  men ; 
and  that,  under  the  proper  influence  of  the  gos- 
pel, men  are  carried  on  to  the  highest  degree  of 
personal  purity,  of  usefulness,  and  of  obedience 
to  God.  Imagine,  my  friends,  a  family  or  com- 
munity where  the  gospel  has  completely  estab- 
lished its  dominion  :  There  you  at  once  acknow- 
ledge that  the  tabernacle  of  God  is  with  men ; 
he  dwells  among  them,  and  they  are  his  people. 
You  behold  the  abode  of  purity  and  peace,  of 
contentment  and  love  ;  of  beneficence,  and  piety  ; 
there  the  dignity  and  excellence  of  human  na- 
ture arc  displayed. 

V.  I  observe  in  the  fifth  place,  that,  as  a  rule 
of  life,  christianitv  i'^  of  indispensable  obliga- 
tion. 


A    RULE    OF    LIFE.  113 

Without  holiness  no  man  shall  see  the  Lord. 
All  pretensions  to  religion  without  strict  and 
exemplary  virtue  are  worse  than  vain.  Ye  are 
my  friends,  saith  Christ,  if  ye  do  whatsoever  I 
command  you.  He  only  that  doeth  righteous- 
ness, ?aith  the  apostle,  is  righteous.  Nothing 
but  obedience  to  the  commands  of  Jesus  caii 
make  us  his  friends.  The  principles  of  the  gos- 
pel must  be  applied;  its  spirit  cherished;  the 
virtues  of  Jesus  must  be  copied,  if  we  would 
maintain  the  christian  profession. 

I  am  aware,  my  brethren,  that  many  of 
us  are  accused  of  professing  a  liberal  religion. 
If  by  a  liberal  religion  is  meant  a  religion  of 
love,  candour,  and  equity,  we  confess  the  truth  of 
the  charge.  But  if  by  a  liberal  religion  is  meant 
a  licentious  religion,  which  confounds  in  any  de- 
gree the  distinctions  between  truth  and  false- 
hood, virtue  and  vice,  or  which  grants  indulgence 
to  the  corrupt  passions,  follies,  and  vices  of 
mankind,  we  repel  the  crimination,  and  demand 
only  a  test  of   our  principles. 

I  may  be  allowed,  I  hope  without  an  offence 
against  propriety,  to  answer  for  persons  whose 
sentiments  are  thus  misrepresented,  that  no  im- 
putation can  be  more  unjust.  Christianity,  in 
our  view,  is  as  strict  as  possible ;  it  is  the  most 
severe  and  commanding  of  all  rules  of  life.  We 
preach  a  religion  of  humility,  temperance,  self- 
15 


114  CHRISTlANlTIf 

denial,  and  self-government ;  of  benevolence 
and  beneficence,  of  compassion  and  disinteres- 
tedness ;  a  religion  dictating  the  purest  affec- 
tion and  confidence  towards  the  Saviour,  and  en- 
tire obedience  and  love  to  God.  We  preach 
the  denial  of  every  sin  and  the  practice  of 
every  virtue.  The  gospel  is  satisfied  with  no 
partial  eiforts,  no  ordinary  sacrifices,  and  no  infe- 
riour  attainments.  It  admits  not  of  any  commu- 
tation for  our  sins,  or  of  any  apology  for  wilful 
errour  or  guilt.  It  requires  universal  obedience. 
It  demands  penitence  for  every  transgression, 
and  it  promises  forgiveness  on  no  other  terms. 
It  teaches  that  the  principles  and  temper  of  the 
gospel  must  be  associated  with  our  ordinary 
wishes,  sentiments,  employments,  and  pleasures  ; 
and  that  we  must  acknowledge  God  in  all  our 
ways.  This  is  the  moral  character  of  the  gos- 
pel as  we  understand  it.  With  these  views  no 
representations  of  its  strictness  as  a  rule  of  lifp 
can  be  exaggerated. 

VI.  I  observe  in  the  last  place,  that  Christia- 
nity is  enforced  by  the  most  powerful  sanctions. 

In  the  constitution  of  things  God  has  insepa- 
rably connected  happiness  with  virtue.  He 
has   made    it   impossible    to  be  happy  without 


A    RULE    OP    LIFE.  116 

being  good  ;  and  the  performance  of  duty  is  to 
every  one  a  source  of  satisfaction,  peace,  and 
hope.  The  sufferings  of  folly  and  vice  are  not 
Jess  dreadful  than  the  rewards  of  virtue  are  de- 
sirable. Was  it  ever  heard  that  a  man  repent- 
ed having  made  the  gospel  the  rule  of  his  life  ? 
and  did  any  one  ever  violate  its  precepts  who 
had  not  reason  to  lament  it  ?  But,  if  we  omit 
the  consideration  of  the  sanctions  of  the  jdivine 
law  in  the  present  life,  are  not  those,  which  re- 
late to  a  future  state,  infinitely  important  ?  Is  it 
not  enough,  that  Jesus  has  assured  us,  *  the 
wicked  shall  go  away  into  everlasting  punish- 
ment, but  the  righteous  into  life  eternal  ?' 

There  may  be  difficulties  attending  every  at- 
tempt to  determine  with  precision  the  cha- 
racter of  a  future  retribution  ;  but  these  difficul- 
ties ought  not  to  weigh  with  us,  since  that  retri- 
bution is  the  result  of  our  moral  constitution,  and 
is  fixed  in  the  character  and  avowed  decree 
of  God,  the  moral  governour  of  the  universe. 
Though  it  will  be  merciful,  it  must  be  just 
and  impartial.  The  minds  of  some  persons 
may  be  exercised  with  doubts  and  perplexities 
in  regard  to  the  materiality  or  the  immate- 
riality of  the  human  soul,  the  conscious  principle  ; 
but  such  questions  are  of  no  moment,  since  a 
future  life  is  certain,  and  no  change,  through 
which  we  may  previously  pass,  can  destroy  our 


116  CHRISTIANITY 

personal  identity :  we  arc  amenable  to  the 
Omniscient,  and  must  appear  before  him  in 
our  proper  character.  Some  may  speculate 
upon  the  absolute  eternity  of  future  punish- 
ments, and  startle  at  a  doctrine,  which,  in  their 
view,  fixes  an  impeachment  on  the  goodness 
and  rectitude  of  God's  moral  government ;  but 
such  speculations  should  have  no  influence  on  our 
conduct,  since  we  are  explicitly  taught,  that  the 
suflferings  of  the  vicious  and  impenitent  will  be 
commensurate  with  their  fears ;  and  the  strong- 
est language  on  this  subject  has  not  by  the  sa- 
cred writers  been  deemed  an  exaggeration. — - 
The  representations,  which  are  made  in  the 
scriptures  respecting  a  future  judgment,  may  by 
some  persons  be  pronounced  figurative,  scenical, 
highly  wrought,  and  impassioned  ;  and,  without 
venturing  an  opinion,  should  we  admit  all  this, 
yet  such  representations  would  never  have  been 
employed,  if  the  fact  itself  were  not  determin- 
ed; and  is  not  any  conception,  which  we  can 
form,  or  any  statement  which  can  be  made 
of  such  an  event,  in  the  highest  degree  af- 
fecting?  It  must  be  a  solemn  season  when 
men  receive  the  due  recompense  of  their  good 
and  evil  deeds ;  when  the  secrets  of  every  heart 
are  disclosed  ;  and  the  soul  stands  without  a  veil 
before  that  holy  Being,  by  whom  nothing  i= 
unseen,  unknown,  or  forgotten. 


A    RULE    OF    LIFE.  117 

Is  it  necessary,  on  tlie  other  hand,  that  the 
curtain  which  hides  a  future  world  from  our 
sight  should  be  withdrawn,  that  the  glorious  re- 
wards of  immortality  should  be  displayed  before 
us  in  their  full  figure,  and  measure,  in  order 
to  excite  our  solicitude  after  a  blessedness,  which 
is  greater  than  eye  hath  seen,  or  ear  heard,  or  the 
imagination  of  man  can  conceive  ?  Let  us  remem- 
ber always  that  the  sanctions  of  the  divine  law 
are  momentous ;  that  a  future  life  and  an  exact 
retribution  are  certain ;  that  the  judgment  of 
God  will  be  without  respect  of  persons  ;  and 
that  the  consequences  of  our  present  character 
and  conduct  are  eternal.  Whatsoever  a  man 
soweth,  that  shall  he  also  reap. 

It  then  remains,  my  brethren,  for  us  fb  ask 
ourselves,  what  under  these  circumstances  is  our 
duty.f*  Am  I  permitted  to  bear  the  name  of 
christian?  am  I  privileged  and  honoured  to 
profess  the  religion  of  the  gospel  ?  The  autho- 
rity of  the  christian  law  is  divine.  The  doc- 
trines which  it  delivers  are  the  teachings  of  the 
All  wise,  and  its  injunctions  the  precepts  of  the 
Being,  who  claims  of  right  the  direction  of  my 
powers  and  the  regulation  of  my  conduct ;  my 
creator  and  preserver,  who  has  assigned  me 
a  work  to  perform  on  earth,  talents  to  employ, 
Sand  duties   to   discharge  ;  wlio  has  sent   me  into 


118  CHRISTIANITY 

the  world,  not  to  pass  along  as  an  idle  and  un- 
concerned spectator ;  not  to  sulTor  my  powers 
to  rust  out  by  neglect  nor  to  be  prostituted  to 
vice  ;  but  that  I  might  do  and  acquire  good; 
that  I  might  impart  support,  comfort,  improve- 
ment, and  happiness  to  others,  and  qualify  my- 
self for  an  approaching  condition  of  a  most  so- 
lemn character.  They  are  the  injunctions  of 
Him,  who  will  hereafter  cause  me  to  answer 
for  the  state  of  my  soul  and  the  course  of  my 
life. 

I  revere  the  gospel  as  the  immediate  com- 
munication of  God.  I  desire  to  make  it  the 
supreme  and  universal  law  of  my  conduct ; 
and  to  regard  with  the  deepest  veneration  the 
authority  on  which  its  doctrines  and  precepts 
rest.  *  My  religion  should  be  to  me  not  a 
mere  name  and  profession ;  nor  a  mere  sys- 
tem of  speculation  or  belief;  nor  a  mere  form 
of  publick  devotion ;  nor  a  topick  of  debate 
and  strife  with  my  fellow  men,  whose  views 
may  be  more  or  less  enlarged  than  my  own : 
But  it  shall  be  a  light  to  my  feet  through 
the  pilgrimage  of  life;  a  pillar  of  cloud  to  direct 
me  in  the  day  of  prosperity  and  a  column  of 
light  to  illuminate  my  path  in  the  night  of  afflic- 
tion. It  snail  accompany  me  in  the  publick 
walks  of  life ;  it  shall  cheer  and  sooth  my  soli- 
tude.     It   shall   be   rav   bosom   friend :  there    I 


A    RULE    OF    LIFE.  119 

will  seek,  for  there  I  shall  find,  consolation.  It 
shall  be  my  counsellor ;  and  I  will  apply  to  it  for 
direction  under  all  my  perplexities  and  embar- 
rassments. Since  the  friends,  whom  I  most 
dearly  value,  must  be  wrested  from  my  embrace, 
I  will  secure  under  its  direction  the  friendship  of 
that  great  and  good  Being,  who  cannot  fail  me. 
In  nature's  last  conflict,  I  will  look  unto  Jesus, 
the  author  and  finisher  of  my  faith.  His  promi- 
ses will  gild  the  parting  hour  with  the  brightest 
glory  of  hope.  Whether  I  live,  I  will  live  unto 
the  Lord ;  or  die,  I  will  die  unto  the  Lord.  What- 
ever duties  he  prescribes  shall  to  me  be  sacred ; 
to  whatever  sacrifices  he  calls  me  I  will  firmly 
advance ;  where  he  points  the  way,  I  Avill  unre- 
servedly follow.  This,  my  brethren,  while  he 
looks  up  to  the  fountain  of  all  good  influences,  is 
the  determined  purpose  and  habitual  endeavour 
pf  the  christian.  Such  should  be  our  Chris- 
tianity, if  we  would  have  it  what  God  designed 
it  should  be  to  us,  a  religion,  of  the  heart  and  of 
the  life,  an  effectual  principle  of  duty  and  holi- 
ness. '  •  ■ 

There  are  feelings  and  views,  a  temper  and 
(conduct,  which  are  peculiar  to  the  devoted  fol- 
lowers of  Jesus  Christ.  True  christianitv  is  a 
divine  principle  implanted  in  the  heart.  It  i» 
not  the   assent  of  the    mind   to   any  article,^   of 


1 20  CHRISTIANITY 

faith;  nor  the  observance  of  external  rites; 
nor  the  fierce  and  vindictive  spirit  of  sectarian 
zeal ;  nor  the  heat  of  an  unrestrained  and  vivid 
imagination ;  nor  the  ebullition  of  passion.  It 
is  not  the  possession  of  what  is  commonly  term- 
ed a  good  heart,  that  is,  a  benevolent  and  amia- 
ble disposition;  for  this  is  often  found  associat- 
ed with  many  vices.  It  is  not  merely  what 
passes  in  society  under  the  name  of  a  good  mo- 
ral life ;  that  negative  virtue,  Avhich  oifends 
against  no  rule  of  decency  and  no  law  of  society, 
and  which  observes  truth  and  justice  ;  but  at  the 
same  time  is  entirely  distinct  from  the  gospel,  and 
indifferent  to  its  peculiar  obligations.  True  Chris- 
tianity is  a  much  nobler  principle.  It  is  far  from 
being,  in  the  limited  sense  in  which  Ave  are  accus- 
tomed to  speak,  a  mere  moral  life  ;  it  is  a  divine 
life.  In  an  advanced  and  improved  state  it  is  the 
annihilation  of  all  selfishness,  and  the  love  of 
God  and  of  mankind,  matured  by  knowledge  and 
chastened  by  judgment,  ditfusing  itself  through- 
out the  man;  forming  the  temper,  controlling 
the  thoughts,  desires,  sentiments,  and  passions  ; 
inspiring  exalted  and  generous  purposes,  and  iu 
their  prosecution,  arousing  all  the  energies  of 
the  body  and  mind.  True  Christianity  is  the 
image  of  God,  reflected  from  the  soul.  It  makes 
man  the  friend  of  man   and  the  child  of  heaven. 


A    RULE   OF    LIFE.  121 

Until  the  gospel  becomes  to  us  an  habitual, 
supreme,  and  universal  rule  of  life,  it  is  not  what 
it  was  designed  to  be.  Its  requisitions  are  ar- 
duous and  great :  But  with  the  duty,  God  in  his 
mercy  proffers  the  aid  and  facility,  and  in  all 
its  requisitions,  it  has  no  other,  it  can  have  no 
better  object,  than  that,  which  it  is  perfectly 
competent  to  effect,  your  present  honour  and 
peace,  and  the  final  perfection  and  immortal  fe*- 
licity  of  your  nature. 


16 


SERMON  YIII* 

MOTIVES  TO  THE  DISTRIBUTION  OF  THE 
SCRIPTURES. 


MATTHEW  VI.  10. 


THY    KIAGDOM    COME. 


It  is  not  necessary,  my  brethren,  to  enter  into 
a  formal  explanation  of  the  text.  By  the  king- 
dom of  God  we  understand  God's  moral  domi- 
.nion  over  mankind ;  in  other  words,  the  preva- 
lence of  the  religion,  which  he  has  given  to  them 
by  Jesus  Christ,  as  a  system  of  instruction,  a 
rule  of  life,  a  ground  of  hope,  and  an  infallible 
guide  to  their  highest  good  in  every  period  of 
their  being.     When  Christianity  is  received  with 

•  Preached  at  the  first  meeting  of  the  Plymouth  and  Norfolk  Bible 
Society.     September  11,  1816. 


DISTRIBUTION    OP    THE    9CRIPTURE5S.  125 

an  intelligent  faith,  when  it  is  seated  in  the  affec- 
tions, and   is   there   nourished  by  the  genial  in- 
fluences of    heaven,     the    whole    man  becomes 
obedient   to  tlie  will  of  the  supreme  sovereign, 
and  the  throne  of  God  is  established  in  the  soul. 
The  extension  of  God's  moral  dominion,  the  re- 
ception of  Christianity  with  men,  is  the  subject  of 
the  prayer,  which  Jesus  prescribed  to  his  disci- 
ples in  our  text ;  a  petition,  alike  suited  to  chris- 
tians of  all  ages  and  circumstances  ;  which  every 
man,   who  has  a   heart  to  feel  for  the  virtue, 
improvement,  and  happiness  of  his  fellow  men, 
will   present   with  deep   solicitude ;  and   which 
we  may  offer  at  the  throne  of  the  All-gracious, 
in  confident  assurance   of  his  blessino^.     An  ob- 
ject  of  our  prayers,  it   must  be  a  proper  object 
of  our  exertions :  to   us  are  permitted  the  hon- 
our and  felicity   of  being  cooperators  with  God, 
The  prayer  of  indolence  should  not  expect  to  be 
heard.      While  God  works  in  us  to  will  and  to  do 
of  his  good  pleasure,  it  is  required  of  us  to  work 
out   our  own  salvation.*      While   the   heart   is 
raised  to  heaven  in  supplication,  the  hand  must  be 
promptly  extended  in  labour.     Expect  not,  pre- 
sumptuous and  ungrateful   man!  that  God  will 
answer  those  prayers,  which  are  mere  apolo- 
gies or  lenitives  to  your  conscience  for  your  in- 

•  Phil.  ii.  12,  Ifi. 


124  DISTRIBUTION 

difference,  and  negligence,  and  deficiences  in  the 
sphere  of  duty,  where  he  has  given  you  the 
means  of  being  useful;  and,  by  your  humble 
elTorts,  of  advancing  his  benevolent  purposes. 

We  assemble  on  this  occasion,  christians, 
to  offer  to  our  father  in  heaven,  this  sublime 
prayer,  '  Thy  kingdom  come  ;'  and  before  him 
to  pledge  to  each  other  our  best  exertions  to 
advance  its  object.  We  have  met  to  en- 
courage each  others'  hearts  in  this  generous 
purpose,  and  to  strengthen  each  others'  hands 
in  this  benevolent  labour.  Let  us  awaken  our 
zeal  by  recollecting  the  high  object  to  which 
our  efforts  are  directed ;  and  consider  the  pro- 
priety of  the  means,  which  we  employ  to  effect 
it:  the  object  at  which  we  aim  is  the  extension 
of  the  gospel ;  and  the  means,  which  we  adopt, 
are  the  gratuitous  distribution  of  the  sacred 
scriptures :  and  let  us  congratulate  each  other  on 
the  conquests  and  trophies  which  Christianity  al- 
ready displays.  Human  nature  advances  in  dig- 
nity as  it  advances  in  benevolence,  and  benevo- 
lence wears  a  celestial  glory,  when  it  is  elevated 
by  religion. 

I.  We  desire  never  to  be  ashamed  of  the  gos- 
pel of  Christ ;  we  glory  in  the  avowal  that  it  is, 
and  ought  to  be,  our  wish  and  purpose  to  form 


OP    THE    SCRIPTURES.  125 

men  to  the  principles,  and  virtues  of  Christiani- 
ty. Would  to  God  that  we  could  engage  in 
such  a  cause  with  the  enthusiasm  and  disinte- 
restedness which  it  deserves! 

1.  In  attempting  to  make  men  christians,  we 
aim  not  to  establish  a  dominion  over  their  per- 
sons or  property ;  '  the  kingdom  of  Christ  is  not 
of  this  world.'  We  seek  not  to  enslave  their  un- 
derstandings, nor  to  exert  any  improper  control 
over  their  sentiments  and  opinions ;  but  to  in- 
spire them  with  an  unquenchable  thirst  for  truth, 
and  to  teach  them  the  best  use  of  their  intellec- 
tual powers.  We  seek  not  our  own  aggrandise- 
ment at  their  expense,  the  extension  of  our  own 
personal  authority,  the  advancement  of  our  own 
fame,  or  the  increase  of  our  own  influence  ;  but 
we  invite  them  to  an  equal  participation  with 
us  in  privileges,  instructions,  consolations,  and 
hopes,  which  are  the  highest  blessings  of  our 
condition.  God  is  no  respecter  of  persons,  and 
Christianity  is  opposed  to  any  distinctions  but 
those  of  superiour  wisdom  or  goodness.  When 
we  wish  that  men  should  enter  the  kingdom  of 
God,  we  wish  nothing  else  than  that  they  should 
yield  themselves  to  the  authority  of  truth,  wis- 
dom, and  virtue. 

The    name    of  Christ,  we  blush   to  acknow- 
ledge it,  has  been  sometimes  prostituted  to  base 


126  DISTRIBUTION 

purposes.  But  if  his  religion  has  ever  been 
made  an  instrument  of  an  odious  spiritual  domi- 
nion over  the  persons  and  consciences  of  men. 
and  of  cstabhsliing  an  empire  of  bigotry,  intole- 
rance, superstition,  and  cruelty  ;  yet  this  was  as 
far  from  its  true  spirit  as  light  from  darkness ; 
men,  who  thus  abused  it,  had  nothing  of  Chris- 
tianity but  its  name.  If  the  religion  of  the  gos- 
pel has  sometimes  been  made  a  ground  of  self- 
exaltation,  a  brand  of  discord,  a  source  of  gaii}, 
or  a  cloak  of  vice  ;  yet  it  could  not  have  been 
applied  to  purposes  more  hostile  to  its  proper 
character.  Christianity,  as  we  understand  it, 
and  as  it  is  plainly  tauglit  in  the  scriptures,  is 
altogether  '  a  doctrine  according  to  godliness.' — 
Its  great  ends  are  to  exalt  and  improve  human 
nature  ;  and  to  make  men  as  good  as  they  are  ca- 
pable of  becoming;  to  inspire  contentment  and 
resignation;  to  supply  abundant  sources  of  conso- 
lation ;  and  to  animate  them  Avith  the  hope  and 
assurance  of  immortality,  peace,  and  felicity 
beyond  the  grave. 

To  wish  well  to  such  a  religion  is  to  wish  well 
to  the  cause  of  human  virtue  and  happiness,  to 
our  own  community  and  the  world,  to  the  pre- 
sent and  future  generations.  To  wish  that  men 
may  become  christians,  is  to  wish  that  ihey  may 
become  good  men,  chaste  and  temperate,  pure 
in  manners  and  in  conversation,  honest,  equitable. 


OF    THE    SCRIPTURES.  127 

and  candid  In  all  the  intercourse  of  social  life, 
kind  as  neighbours,  true  friends,  faithful  in  the 
relations  of  the  conjugal  state,  assiduous  and  af- 
fectionate parents,  dutiful  children,  peaceable 
citizens,  upright  magistrates,  lovers  of  order,  and 
lovers  of  good  men ;  it  is  to  desire  that  they 
may  be  full  of  benevolence  and  the  fruits  of  vir- 
tue, devoted  to  the  good  of  man  and  the  glory 
of  God.  To  impart  the  gospel  to  them  is  to 
communicate  the  best  principles  of  conduct ;  to 
present  the  most  efficacious  motives  to  virtue; 
and  to  assure  them  of  those  divine  aids  without 
which  their  wishes  and  efforts  Avill  be  ineffec- 
tual. 

2.  Next,  in  imparting  Christianity  to  man- 
kind, we  furnish  a  cordial  and  lenitive  to  as- 
suage the  sorrows  of  human  life.  Where  is  the 
man  who  has  himself  escaped  the  shafts  of  cala- 
mity; or  who  has  not  been  compelled  to  weep 
over  the  wounds  of  his  friends  or  fellow  men  ? 
What  path  of  life  presents  not.  in  melancholy 
frequency,  vestiges  of  the  rupture  of  the  ten- 
dcrcst  affections  or  disappointment  of  the  brighl- 
est  hopes?  On  what  side  may  you  look  and  not 
perceive  the  thickly  scattered  wrecks  of  human 
prosperity  ? 

Tell  the  crowd  of  sufferers  around  vou  to 
bear  theii-  calamities  with  stubbornness,  and  sub- 


1 28  DISTRlBUTIOiN 

mit  in  silence  and  without  emotion  to  a  lot  which 
is  inevitable.  Tell  them  that  their  sufferings 
are  not  more  numerous  or  severe  than  those  of 
others ;  and  further,  what  indeed  you  do  not 
know,  that  death  will  presently  relieve  them 
from  the  burden  of  sorrow.  Tell  them  that  it 
is  beneath  a  wise  man  to  weep,  and  the  glory  of 
philosophy  to  extinguish  all  sensibility  to  pain 
and  affliction. — Is  it  then  in  the  power  of  mere 
obstinate  resolution,  which  is  not  founded  upon 
principle,  to  deprive  adversity  of  its  sting  ?  Is  it 
desirable,  were  it  possible,  to  harden  the  heart 
aarainst  the  emotions  of  srrief,  and  thus  to  extin- 
guish  every  sentiment  of  humanity  and  all  sym- 
pathy, as  well  in  the  joys  as  the  sorrows  of  our 
fellow  creatures?  Does  it  remove  my  apprehen- 
sions, or  alleviate  my  distress,  to  know  that  af- 
flictions are  inevitable  ?  Is  the  burden,  under 
which  I  am  bent  to  the  earth,  lightened  by  the 
assurance  that  it  is  common  to  mankind?  Can 
it  afford  me  any  satisfaction  that,  after  having 
long  struggled  against  the  waves  of  adversity,  and 
been  tossed  on  the  fearful  abyss,  the  prey  ol 
every  current  and  the  sport  of  every  storm,  and 
while  my  mind  still  broods  over  the  horrours  of 
the  tempest;  can  it  afford  me,  I  ask,  any  satis- 
faction to  be  assured  that  I  must  ere  long  sink 
into  darkness  and  eternal  oblivion  ? 

Tell  this  crowd  of  sufferers  to  go  to  the  world 


OF    THE    SCRIPTURES.  129 

for  relief:  Yes;  a  world,  whose  vanity  and 
insufficiency  they  now  bitterly  experience ;  which 
has  often  refused  their  requests  and  disappointed 
their  expectations  ;  a  world  whose  characteris- 
tick  is  selfishness,  and  which  has  not  time  to  stop, 
in  its  career  of  ambition,  or  avarice,  or  mirth, 
to  think  of  any,  who  cannot  engage  with  equal 
ardour  in  its  pursuits,  nor  assist  with  equal  hila- 
rity and  thoughtlessness  at  its  festivals  :  But  visit 
the  world ;  pluck  its  fairest  laurels  ;  heap  up  its 
richest  treasures  ;  drink  deep  of  its  foaming  and 
sparkling  cups :  yet  can  all  this  secure  you  from 
many  of  the  severest  troubles  of  life  ?  can  it 
inspire  you  with  patience,  when  languishing  un- 
der the  infirmities,  or  racked  by  the  tortures  of 
disease  ?  can  it  brighten  the  dark  hour  of  na- 
ture's last  struggle  ?  can  it  supply  those  painful 
vacancies,  which  death  has  made  in  the  circle  of 
your  family  and  friends  ? 

But  if  the  consolations  of  philosophy  and 
the  world  are  insufficient,  yet  those  of  the  gos- 
pel are  efficacious.  What  adversity  do  they 
not  reach  ?  With  what  wounds  can  the  human 
heart  be  smitten  to  which  they  do  not  afford 
healing  or  relief.'^  What  scene  of  suffering  is  so 
dark  as  not  to  be  irradiated  by  the  hopes  of  the 
gospel  ?  Come  ye  that  labour  and  are  heavy  la- 
den, says  a  divine  comforter,  I  will  give  you  rest ; 
learn  of  me  and  ye  shall  find  rest  unto  your 
17 


130  DISTRIBUTION 

souls.  Generous  Saviour !  celestial  teacher } 
these  are  the  accents  of  divine  mercy,  and  no 
one  has  found  thy  promise  vain.  The  publican, 
beating  his  breast,  and  not  daring  to  lift  up  his 
eyes  unto  heaven,  is  assured  in  language  which 
calms  his  soul,  that  God  desireth  not  the  death 
but  the  conversion  of  the  sinner;  the  penitent 
prodigal  is  met  in  his  advance  to  his  Father's 
house,  and  there  is  joy  in  heaven  over  a  sinner 
that  repentcth.  The  centurion,  whose  daugh- 
ter is  dead,  is  assured  that  the  damsel  only  sleep- 
eth ;  and  the  sisters,  weeping  at  the  grave  of 
Lazarus,  are  comforted  with  the  promise  that 
their  brother  shall  rise  again.  There  is  no  trou- 
ble however  severe,  Avhich  religion  may  not  mi- 
tigate. Under  the  deepest  adversity,  Christiani- 
ty says  to  her  disciple.  Son !  be  of  good  cheer : 
hope  in  God,  for  you  shall  yet  praise  him  ;  mur- 
mur not  at  his  allotments ;  shrink  not  from  the 
discipline  by  which  he  would  train  you  for  a  bet- 
ter world.  He  hears  you,  and  is  always  near: 
think  him  not  less  your  friend  because  he  af- 
flicts you ;  he  alone  knows  Avhat  is  best  for  you. 
The  scene  now  open  to  your  view  exhibits  only 
the  shortest  period  of  your  being;  the  time  is 
coming  when  all  darkness  will  be  dispelled  from 
your  prospect,  and  what  is  incomprehensible  be 
rendered  clear;  when  you  will  be  satisfied,  that 
the  world,  with  all  its  concerns,  is  under  the  do- 


OF    THE    SCRIPTlfRES,  13^ 

ininion  and  providence  of  a  perl'ectlj  gracious 
and  wise  sovereign.  What  a  new  character  does 
sucli  a  rehgion  give  to  every  object  around  us  ? 
How  wretched  and  deplorable  was  the  dark- 
ness of  heathenism  !  How  animating  is  the 
splendour  of  Christianity  !  In  the  former  case 
men  were  left  to  submit,  in  sullen  silence  or 
in  the  agonies  of  despair,  to  a  blind  chance  or  a 
resistless  fate ;  now  we  look  up  with  confidence 
to  God  as  the  disposer  of  our  lot,  a  father  most 
kind,  a  friend  most  faithful,  an  intelligence  most 
wise,  a  governour  most  powerful ;  whose  domi- 
nion embraces  the  past  and  the  future,  the  visi- 
ble and  the  invisible,  the  actual  and  the  possible, 
the  regions  of  life  and  of  death;  whose  power 
is  supreme,  whose  presence  is  universal,  who  in- 
habits eternity. 

n.  Such,  my  brethren,  is  the  religion,  for 
whose  extension  we  pray  in  the  text ;  in  the  high- 
est sense  a  religion  of  virtue  and  consolation. 
Let  no  person  pretend  that  he  has  any  rational 
regard  for  God,  or  for  himself,  his  family,  the 
community,  or  the  world,  who  does  not  wish  well 
to  such  a  cause,  and  exert  himself  for  its  ad- 
vancement. For  this  pious  and  benevolent  ob- 
ject we  now  unite ;  we  will  do  what  we  can ; 
and   we  consider  the  gratuitous  distribution  of 


132  DISTRIBUTION 

the    sacred   scriptures  a  most  eligible  means  ol 
contributing  to  this  purpose. 

1.  This  is  not  an  unreasonable  presumption. 
If  we  desire  to  promote  the  belief  of  Christiani- 
ty, we  should  invite  men  to  read  the  scriptures. 
For  myself  I  confess,  that  the  internal  evidences 
of  the  scriptures  are  overpowering.  The  exis- 
tence of  these  writings,  but  on  the  supposition 
of  their  authenticity,  is  a  problem  most  difficult 
to  be  solved.  Whence  could  they  have  originat- 
ed ?  what  motive  could  have  produced  them  ? 
by  what  means  or  authority  could  they  have 
been  brought  into  such  general  reception?  are 
queries  to  which  no  satisfactory  solution  can  be 
given  but  in  then'  truth  and  genuineness.  Then, 
when  I  consider  the  character  of  these  writings  ; 
the  differences  in  their  style ;  the  variety  of  au- 
thors ;  the  various  times  and  places  of  their 
production,  and  yet  the  perfect  unity  of  design, 
which  pervades  the  whole ;  the  artless  simpli- 
city of  the  narrative  ;  the  feeling  of  self-confi- 
dence, which  plainly  bespeaks  the  integrity  of 
the  writers  ;  the  extraordinary  character,  who 
forms  the  principal  subject  of  the  history,  a  cha- 
racter which  the  writers  were  not  capable  of 
drawing  bat  from  real  life ;  the  sublimity,  orio-i- 
nality,  independence,  and  perfection  of  his  doc*- 


OP    THE    SCRIPTURES.  133 

trine ;  the  inseparable  connexion  between  h.\§ 
discourses  and  the  events  of  his  history;  when 
I  remark  the  numerous  undesigned  and  inciden- 
tal coincidences ;  the  slight  apparent  contradic- 
tions, which  are  just  what  we  should  expect 
from  different  independent  witnesses  giving  an 
account  of  the  same  transactions  ;  when  I  reflect 
upon  the  pure,  benevolent,  and  disinterested  cha- 
racter of  this  religion,  every  principle  of  reason 
within  me  revolts  at  the  idea  of  its  being  an  im- 
posture ;  and  my  understanding  and  heart  unre- 
servedly yield  to  the  conviction,  that  it  is  altoge- 
ther what  it  professes  to  be,  a  religion  from  hea- 
ven. 

2.  Next,  if  we  wish  to  give  men  just  views  of 
the  character  of  this  religion,  we  should  put  the 
scriptures  into  their  hands.  There  it  is  fairly 
delineated.  There  eye  and  ear  witnesses  relate 
what  they  themselves  saw  and  heard.  There 
we  have  the  doctrines  of  Christ  presented  in  his 
own  language;  there  we  have  the  teachings  of 
the  companions  and  chosen  apostles  of  Christ, 
delivered  under  the  influence  of  that  heavenly 
direction,  which  was  promised  to  conduct  them 
into  all  truth.  How  could  the  principles  of  our 
religion  have  been  taught  under  circumstances 
more  favourable  to  their  just  and  perfect  exhibi- 
tion ? 


134  DISTRIBUTION 

3.  Further,  do  wc  wish  to  urge  upon  men  mo- 
tives to  become  christians  ?  where  are  they  so 
forcibly  displayed  as  in  the  life  and  doctrines  of 
Jesus  himself?  Do  we  wish  to  recommend  the 
practical  application  of  the  principles  of  the 
gospel  ?  we  cannot  better  enforce  them  than 
by  presenting  to  the  attention  of  men,  as  they 
are  displayed  in  the  scriptures,  the  characters  of 
Jesus  and  his  apostles,  formed  by  these  rules, 
and  showing  to  what  perfection  human  nature  is 
capable  of  being  advanced  under  their  influence. 
It  is  not  possible  that  the  Bible  should  be  habi- 
tually and  seriously  perused  without  imjjroving 
the  temper  and  life.  It  is  not  ])Ossible  that  the 
doctrines,  precepts,  and  example  of  Christ  sliould 
be  familiar  to  the  mind  without  enlightening  the 
conscience,  without  rendering  the  feelings  and 
sentiments  more  abhorrent  to  vice,  and  without 
producing  an  intelligent  and  fervent  love  of  good- 
ness. 

in  Jesus  Christ  wc  have  such  an  example  ol 
moral  excellence,  as  neither  before  nor  since  that 
time  has  been  exhibited  to  the  admiration  oi 
mankind.  Its  grandeur  compels  our  homage  ; 
its  benevolence  and  purity  speak  to  our  hearts. 
To  act  upon  the  best  principles  and  with  the 
purest  intentions  ;  in  the  discharge  of  duty  to  rise 
superiour  to  all  personal  considerations,  and  to 
be  unappalled  by  the  anticipation,  and  unbroken 


OF    THE    SCRIPTURES.  135 

by  the  rcalitj,  of  danger  and  suffering ;  to  sacri- 
fice every  valuable  interest  in  life,  and  to  sur- 
render life  itself  with  a  single  reference  to  the 
Avill  and  purposes  of  heaven ;  to  be  entirely 
devoted  to  truth  and  virtue,  to  the  good  of 
mankind  and  the  glory  of  God;  this,  my  bre- 
thren, is  the  history  of  Jesus.  His  fidelity 
and  perseverance  in  the  performance  of  his 
duty  ;  his  courage,  and  patience,  and  meekness 
amidst  the  greatest  sufferings ;  his  superiority  to 
every  emotion  of  resentment  under  accumulated 
provocations  ;  his  compassion  and  forgiveness  to- 
wards his  betrayers  and  murderers;  his  forge t- 
fulness  of  his  own  sufferinos  in  his  tenderness 
and  affection  for  his  mother,  so  touchingly  dis- 
played in  tlie  midst  of  his  agonies  ;  and  lastly, 
his  rational  and  inflexible  piety,  and  the  lofty 
spirit  of  religious  confidence,  which  sanctified 
all  his  actions,  and  sustained  him  under  all  his 
trials;  wliat  a  dazzling  constellation  of  the  most 
difficult,  useful,  and  sublime  virtues !  what  a  per- 
fect test  of  the  efficacy,  and  what  a  glorious  dis- 
play of  the  fruits,  of  the  religion  which  he 
taught !  Such  virtues  define  the  farthest  limits  of 
lumian  excellence  ;  they  reflect  the  light  of  hea- 
ven ;  they  bear  the  impression  of  the  divinity ; 
truly  this  was  the  Son  of  God. 

The   example  of   Jesus   is    of  j^rcat     impor- 
tance   to   i]]o  viiliie  of  mankind.     If  the   ^crio- 


136  DISTRIBUTION 

tures  did  nothing  more  than  present  such  an  ex- 
hibition, they  would  confer  an  inestimable  bene- 
fit on  the  world.  We  are  all  aware  of  the 
superiority  of  example  over  precept  in  influenc- 
ing the  conduct  of  men  ;  the  effect  of  the  wisest 
instructions  alone  is  little  compared  with  what  it 
is,  when  the  precepts  and  doctrines  of  the  teach- 
er are  reduced  to  practice  and  imbodied  in  his 
life.  The  imagination  of  men  should  be  uite- 
rested  as  well  as  their  understanding  convinced. 
The  example  of  Jesus  addresses  itself  to  the 
hearts  of  the  young  and  old,  of  the  ignorant  and 
the  enlightened.  It  holds  before  them  a  living 
picture  of  the  temper,  which  they  should  possess, 
and  the  principles  by  which  they  should  be  go- 
verned ;  and  leaves  them  at  no  loss  as  to  what 
they  ought  to  be.  The  contemplation  of  this 
holy  example  must  with  all  men  be  a  pow- 
erful means  of  virtue  ;  and  we  can  do  no  grea- 
ter service  to  the  cause  of  moral  goodness, 
than  by  giving  them  an  opportunity  and  induce- 
ment to  dwell  upon  it,  as  it  is  delineated  by 
tliose,  who  sketclied  from  the  original  with  the- 
inimitable  simplicity  of  truth  and  nature. 

in.  Wc  can  conceive,  of  no  single  means  of 
extending  the  knowledge  and  belief  of  Christia- 
nity, so  likely  to  be  effectual,  and  to  secure  the 


OF    THE    SCRIPTURES.  137 

cooperation  of  all  classes  of  christians,  and  so 
certain  to  be  followed  by  the  blessing  of  hea- 
ven, as  the  distribution  of  the  sacred  scriptures. 
In  this  generous  cause  we  desire  to  exert  our 
efforts.  We  w^ish  gratuitously  to  supply  the 
wants  of  those,  who  are  unable  to  supply  them- 
selves with  the  word  of  life.  We  wish  to  fur- 
nish the  aged  poor  with  copies  in  which  they 
may  read  the  doctrines  of  consolation,  peace, 
and  hope ;  and  we  think  often  to  give  a  desira- 
ble bias  to  the  character  of  the  young  by  im- 
parting, in  all  their  force,  the  example  and  coun- 
sels of  divine  wisdom.  We  believe  that  what 
would  have  been  little  esteemed  as  a  pur- 
chase, will  often  be  much  valued  as  a  gift ;  and 
the  scriptures  be  sometimes  read  from  motives 
of  gratitude,  when  the  study  of  them  would  be 
neglected  as  a  matter  of  ordinary  duty.  We 
would  at  least  save  ourselves  from  the  guilt  of 
allowing  any  to  need  the  book  of  life,  when  it  is 
in  our  power  to  supply  their  wants.  We  re- 
joice in  any  way  to  awaken  the  publick  mind, 
and  to  increase  the  attention  of  our  fellow-men 
to  the  unutterable  importance  of  Christianity. 
We  desire  to  give  energy  to  our  own  zeal,  which 
is  apt  to  grow  languid ;  and  we  hope,  while  we 
thus  recommend  the  scriptures  to  others,  we 
shall  be  more  disposed  to  study  and  apply 
them  to  ourselves.  We  rejoice  in  the  occasion. 
18 


138  DISTRIBUTION 

which  these  institutions  afford  of  disregarding 
those  minor  differences  of  sentiment  and  wor- 
ship, which  often  divide  us ;  of  meeting  on  the 
broad  basis  of  our  common  Christianity ;  of  ex- 
tending to  each  other  the  hand  of  christian  fel- 
lowship, and  thus  of  strengthening  those  bands 
by  which  we  hope  to  be  united  in  a  better  world. 
The  wants  of  our  own  households  being  first 
supplied,  we  would  bear  our  small  tribute  to  that 
great  stream,  which  is  now  conveying  health  and 
gladness  to  the  distant  nations  of  the  earth. — 
That  there  is  a  demand  for  this  charity  is  well 
known  to  all,  who  have  given  themselves  the 
trouble  to  inquire.  In  the  characters  of  those 
persons  whom  you  have  selected  as  the  almo- 
ners of  your  bounty,  you  have  every  pledge 
that  your  benevolence  will  not  be  perverted  or 
abused.  It  only  remains  to  remind  you,  that  one 
of  the  highest  proofs  which  we  can  give  of  our 
attachment  to  Christ  is  that,  which  he  required 
of  a  distinguished  apostle,  to  feed  his  sheep  and 
feed  his  lambs. 

We  congratulate  each  other  on  the  animating 
prospects  of  our  common  Christianity.  To  the 
gospel  we  owe  those  magnanimous  efforts,  which 
are  making  in  so  many  parts  of  the  world,  foi' 
the  abolition  of  slavery,  the  prevention  of  war, 
the  diffusion  of  the  arts  and  refinements  of  civi- 
lized life,  and   the  extension  of  a  religion  in  all 


OP    THE    SCRIPTURES.  139 

respects  adapted  to  promote  the  improvement 
and  happiness  of  mankind.  The  christian  Avorld 
presses  forward  to  cooperate  with  one  soul  in 
this  work  of  heaven.  "  Father  of  mercies, 
Hallowed  be  thy  name — Thy  kingdom  come." 
Already  this  prayer  ascends  from  the  hearts  of 
millions.  Glory  to  God  in  the  highest,  for  there 
is  peace  on  earth  and  good  will  to  men !  This 
hymn  of  praise  bursts  forth  in  unison  from  the 
frozen  regions  of  the  north  and  from  the  parch- 
ed deserts  of  Africa,  from  the  extended  plains 
of  Asia  and  from  the  deep  recesses  and  solitudes 
of  our  own  forests  ;  it  is  heard  in  heaven; 
though  mingled  with  them,  yet  it  is  not  lost 
amidst  the  acclamations  of  the  redeemed,  who 
pour  forth  their  songs  of  love  and  gratitude  be- 
fore the  throne  of  God.  Blessed  is  he  that 
Cometh  in  the  name  of  the  Lord  ! 


SEllMON  IX. 

THE  PROGRESS  AND  PROSPECTS  OF  THE 
GOSPEL. 


LUKE  XVn.  20,  21. 

THE  KINGDOM  OF  GOD  COMETH  NOT  WITH  OBSERVATION  ;. 
J«EITHER  SHALL  THEY  SAY  LO  HERE  !  OR  LO  THERE  ! 
VOR  BEHOLD  THE  KINGDOM  OF  GOD  IS  WITHIN  YOU. 

Every  good  man  must  wish  well  to  Christianity, 
whatever  may  be  his  views  of  its  divine  origin. 
Its  influence  on  the  character  and  condition  of 
man  is  so  beneficent,  it  is  so  necessary  to  the  con- 
solation, and  salutary  to  the  morals  of  men,  that 
the  ordinary  feelings  of  benevolence  compel 
him  to  desire  its  universal  dilFusion.  In  the  tri- 
umphs of  the  gospel  he  sees  the  triumphs  only 
of  humanity,  social  order,  peace,  civilization,  and 
moral  virtue.     But  if  he  regards  this  religion  as 


PROGRESS    AND    PROSPECTS    OF    THE    GOSPEL.       141 

a  revelation,  and  Jesus  Christ  as  a  direct  messen- 
ger, from  God,  it  acquires  in  his  view  a  high  im- 
portance ;  and  he  contemplates  its  progress 
with  deep  interest.  When  men,  under  the 
influence  of  ignorance,  or  prejudice,  or  vice, 
or  worldliness,  contemn  its  instructions,  and  re- 
fuse its  blessings,  he  views  them  with  pity  and 
alarm.  When,  on  the  other  hand,  he  observes 
its  authority  daily  extending  itself,  he  exults  in 
the  prospect  with  heartfelt  joy.  The  text  leads 
us  to  dwell  on  the  extension  of  Christianity ; 
or  rather  it  suggests  some  considerations  by 
which  our  views  on  this  subject  should  be  regu- 
lated. 


By  the  kingdom  of  God  in  the  text  we  under- 
stand the  gospel.  The  coming  of  their  Mes- 
siah in  the  prophecies  and  traditions  of  the 
Jews  was  denominated  the  cominp;  of  the  kina:- 
dom  of  God.  It  was  expected  that  he  would 
assume  the  character  of  an  earthly  prince. — 
Although  the  dispensation,  which  Jesus  intro- 
duced, was  entirely  different  from  their  anti- 
cipations, yet  he  adopts  the  language  of  the 
times,  and  speaks  of  his  religion  as  the  kin^-- 
dom  of  God.  This  language  was  appropriate : 
because  the  gospel  promulgates  the  laws  of  God, 
and  claims  obedience  to  Him  as  the  only  sove- 


142  "PROGRESS    AND    PROSPECTS 

reign.  When  Jesus  then  asserts,  that  the  king- 
dom of  God  is  within  mankind,  he  intends  that 
the  autJiority,  which  his  reHgion  aims  to  esta- 
blish, is  not  over  the  persons  but  the  hearts  ot 
men;  that  it  seeks  to  purify  and  regulate  their 
sentiments;  to  enlighten  the  understanding; 
to  scatter  the  darkness  of  errour  and  supersti- 
tion ;  to  mould  the  temper  into  benevolence  ; 
and  to  establish  in  the  heart  the  reign  of  truth 
and  holiness  :  and  when  he  adds,  that  this  king- 
dom Cometh  not  with  observation,  he  intends 
only,  that  the  progress  of  his  religion,  in  other 
words,  the  progress  of  truth  and  virtue,  will  be 
silent,  gradual,  and  often  unperceived ;  and  that 
it  will  not  extend  itself,  like  the  kingdoms  of  the 
world  with  parade,  and  noise,  and  external  dis- 
tinctions. These  traits  in  the  character  of  our 
I'cliofion  deserve  attention. 


I.  We  often  err  in  our  judgments  of  the 
progress  of  Christianity.  We  are  discouraged 
because  its  movements  seem  slow;  and  as  we 
are  not  able  distinctly  to  trace  its  course,  we 
sometimes  regard  it  as  stationary.  We  la- 
ment over  the  inefficacy  of  the  most  promising 
means  of  religious  improvement.  With  the  vo- 
lume of  christian  instruction  before  them,  men 
are  often  found  ignorant  of  the  *  first  principle? 


OF    THE    GOSPEL.  143 

ot'  the  oracles  of  God,  and  turned  to  the  weak 
and  beggarly  elements  of  the  world.'  To  pow- 
erful exhortations  and  affectionate  counsels  they 
present  a  deaf  ear  and  a  hardened  heart.  Mo- 
tives as  affecting  as  possible  are  addressed  to 
them  in  vain.  The  solemn  offices  of  religion 
are  performed  apparently  without  emotion;  its 
ordinances  treated  with  neglect  ;  and  its  de- 
mands are  made  to  yield  to  every  inferiour  claim- 
ant. The  world,  with  its  immediate  cares  and 
pleasures,  seems  often  to  exclude  the  thoughts 
of  religion,  or  to  lead  us  to  treat  it  as  a  matter 
of  secondary  consideration.  Yet  under  all  these 
circumstances  of  discouragement,  we  need  not 
doubt  that  the  work  of  God  is  going  on ;  and 
that  religion  is  pouring  its  light  into  many 
minds,  and  penetrating  with  its  blessed  influence 
the  deep  and  hitherto  unvisited  recesses  of  ma- 
ny hearts.  We  should  indeed  exult  if  its  influ- 
ence on  society  at  large  were  more  observable, 
and  we  could  distinctly  trace  its  operations ;  if 
that  which  now  appears  hostile  to  its  authority 
were  changed;  if  its  apparent  effects  on  the 
character  of  the  community  were  all  that  they 
ought  to  be  ;  and  if  all,  who  nve  called  chris- 
tians, and  all  who  enjoy  the  privileges  and  in- 
structions of  the  gospel,  were  impressed  with  its 
obligations  and  estimated  its  value;  if  men  were 
as  serious,  thoiio^htfui.  and  zealous  in  relipfion  as 


144  PROGRESS    AND    PROSPECTS 

its  nature  demands,  and  as  a  proper  regard  for 
themselves  would  prompt  them  to  be :  But  this 
is  a  state  of  things  with  which  God  has  seldom 
.permitted  his  people  to  be  visited,  and  only  un- 
der peculiar  circumstances.  '  Seasons  of  refresh- 
ing from  the  presence  of  the  Lord'  have  been 
experienced.*  There  have  been  occasions,  when 
a  strong  interest  in  religion  has  pervaded  a  com- 
munity; many,  aroused  from  then'  idle  dreams 
and  fearful  security,  have  solicitously  inquired. 
'  what  they  must  do  to  be  saved  ?  and  have  urg- 
ed each  other  to  join  themselves  to  the  Lord 
in  a  perpetual  covenant  never  to  be  forgotten.'t 
The  gospel  has  then  appeared  to  seize  on  the 
sentiments  of  men,  and  to  command  their  lives, 
according  to  its  importance.  God  has  been 
pleased  to  produce  such  effects  by  the  instru- 
mentality of  some  signal  dispensation  of  provi- 
dence ;  and  most  commonly  by  adversities,  which 
strike  at  the  root  of  human  pride,  which  make 
men  sensible  of  their  dependence,  and  which 
teach  them,  in  a  voice  that  reaches  the  heart, 
the  emptiness  and  vanity  of  this  world,  and  the 
indispensable  moment  of  religion  to  their  conso- 
lation and  support. 

Oftentimes  v/ith   individuals  the  operations  of 
religion   are  ol"  a  similar   diameter.     The  king- 

•  Acts  iii.  19.  '  Jeremiah  1.  5. 


OF    THE    GOSPEL.  145 

dom  of  God  in  them  may  be  said  to  come  with 
observation.     Its  truths  present  themselves  to 
their   minds   with  an   overwhelming  force ;  ad- 
versity has   made   their   hearts   tender,  and  this 
good  seed,   Avatered  by  their  tears,  springs   up 
with  a  luxuriant  growth,  and  brings  forth  fruit 
unto  holiness.     Sometimes   the  agony  of  regret 
for  sins  and  follies  opens  the  heart,  on  which  the 
rain  of  God's  goodness,  though  descending  in  fre- 
quent and  copious  showers,  has  made  no  impres- 
sion :  men  having  gone   to  the  excess  of  iniquity 
now  begin  to  reap  its  bitterness  ;  and  their  vices 
returning  into  their  bosoms  only  misery,  and  rais- 
ing before  the  imagination  only  prospects  of  hor- 
rour,  they  arc  brought  at  last  to  a  sense  and  full 
knowledge  of  the  delusion,  which   sin  has  prac- 
tised upon  tliem,  and   which  they  have  assisted 
to   practise  on   themselves ;  and  they  embrace 
with   eagerness   the  voice  of  mercy,  which  calls 
the  wasted  prodigal  from  his  husks  to  return  to 
his  paternal  home  ;  they  perceive  that  the  house 
in  which  they  have  reposed  and  rioted  is  on  fire, 
and    they   seek    with   agony   a  door   of  escape. 
Happy  are  they,  who  are  delivered  even  by  such 
tribulation. 

But   the   operations  of  religion  with  men  are 
not  ordinai'ily  of  this  violent  and  observable  cha- 
racter.    The  dominion  of  God   in  the  heart  is 
not,  I   think,  usually  established  in   tliis  manner. 
19 


14(5  PROGRESS   AND    PROSPECTS 

It  may  sometimes  find  access  by  a  burning  light ; 
yet  perhaps  more  commonly  it  falls  upon  the 
mind  like  the  radiance  of  the  setting  sun,  di- 
recting our  thoughts  and  hopes  to  a  place  of 
repose,  when  the  sliades  of  life's  evening  close 
around  us;  or  it  may  descend  like  the  dew, 
which  falls  in  the  darkness  of  the  night,  silent 
and  unobserved;  the  recipients  as  silently  and 
unobservedly  drink  it  in,  and  its  sparkling  ho- 
nours vanish  with  the  earliest  beams  of  the 
morning,  but  its  efficacious  and  life-giving  pow- 
er are  not  the  less  active  in  the  health,  verdure, 
and  fertility  of  the  vegetable  creation.  The 
kingdom  of  God,  in  the  apt  and  forcible  language 
of  Jesus,  is,  as  if  a  man  should  cast  seed  into  the 
ground ;  and  should  sleep  and  rise  night  and  day, 
and  the  seed  should  spring  and  grow  up  he 
knoweth  not  how ;  for  the  earth  bringeth  forth 
fruit  of  herself;  first  the  blade,  then  the  ear, 
after  that  the  full  com  in  the  ear.* 

The  religious  attainments  of  most  men  are 
gradually  and  imperceptibly  acquired ;  and  it 
these  acquisitions  sometimes  appear  as  the  un- 
looked  for  growth  of  a  night,  yd  they  arc  more 
commonly  the  slow  reward  of  labour  and  assi- 
duous cultivation.  They  arc  often  the  natural 
result  of  a  rational   and   pious  education.     The 

•  Mark  iv.  ?6. 


OF    THE    GOSPEL.  147 

first  planting  is  made  in  youth,  when  tlic  soil  is 
fresh,  and  neglect  has  not  yet  suffered  it  to  be 
overrun,  and  its  vigour  to  be  exhausted,  by  nox- 
ious weeds.  How  often  do  we  then  drink  it  in 
with  our  daily  nourishment  from  the  bosom  of 
purity  and  devotion ;  and  it  is  protected  and 
cherished  by  a  mother's  cares  and  tears.  Le 
us  stays  a  moment  to  reflect,  what  an  influence  a 
mother  has  over  the  future  character  of  her 
children !  and  how  many  of  us,  my  brethren, 
shall  hereafter  press  forward  in  the  presence  of 
God  to  call  our  mothers  blessed;  and  our  hearts 
melt  at  the  recognition  in  heaven  of  those  an- 
gels of  love  and  fidelity,  who  first  opened  our 
senses  to  behold  God  in  his  works  and  word ; 
first  bade  us  remember  our  creator  in  the  days 
of  our  youth ;  and  early  taught  us  to  adore  his 
mercy,  and  lisp  his  praise. 

The  religious  attainments  of  others  are  the 
result  of  different  circumstances.  Reason  and 
conscience  have  held  before  them  the  torch  of 
truth,  and  not  sufFcred  them  to  wander  from  its 
path :  or  enjoying  the  advantages  common  to  a 
christian  communitv,  the  repeated  lessons  of 
truth  and  duty,  which  have  been  given  to  them, 
have  at  length  |)roduccd  their  effects  ;  the  offi- 
ces of  devotion,  on  which  their  attendance  has 
been  punctual  and  hal)ilual,  have  formed  in  tliem 
n  temper  of  piety :   nrid  religion  is  at  last  hear- 


148  PROGRESS    AND    PROSPECTS 

tily  recognised  as  their  best  friend  and  theii^ 
wisest  counsellor.  Sometimes  God  presents 
himself  to  men  as  they  go  out  at  eventide  to 
meditate  in  the  garden  of  nature.*  The  fields 
are  inscribed  with  his  name ;  the  woods  are  re- 
sponsive with  his  praise  ;  trees  and  flowers  pro- 
claim his  power  and  skill ;  the  provision  for  hap- 
piness which  is  every  where  discoverable  in  the 
animate  creation,  speaks  of  his  goodness ;  the 
innumerable  stars  of  heaven  reflect  the  glories 
of  his  dominion ;  man  himself  bears  the  moral 
image  of  the  invisible  God.  In  this  immense 
theatre,  surrounded  with  so  many  eloquent  ex- 
hibitions of  the  divine  perfections  and  provi- 
dence, man's  faith  is  confirmed,  his  soul  is  touch- 
ed, his  best  feelings  aroused ;  and  he  thencefor- 
ward devotes  himself  by  a  life  of  obedience  to 
the  service  of  the  almighty  and  universal  Fa- 
ther. 

It  is  thus,  and  by  innumerable  other  means,  as 
various  as  the  characters  and  circumstances  of 
men,  that  religion  dispenses  its  influence  and 
light,  and  mankind  are  brought  within  its  domi- 
nion. The  kingdom  of  God  is  nothing  else  than 
the  reign  of  truth  and  peace,  of  charity  and 
holiness.  Wherever  these  are  spreading  them- 
selves, whether  by  a  direct  or  an  indirect  opera- 

•  Gen.  xxiv.  63. 


OP    THE    GOSPEL.  149 

lion,  to  a  greater  or  less  extent,   there  the  king- 
dom  of  God    is    advancing.     This    often   takes 
place   in  ways  which  are  concealed  from  pub- 
lick  observation.     It  is  often  extending  in  places, 
where   its   presence  and  influence  are  least  ex- 
pected ;  and   with   persons  who   are  themselves 
unconscious  of  its  operation.     The  kingdom   of 
God  is  within  men ;  it  is  not   an  external   domi- 
nion.    The  human   heart  is  the   throne   which 
God  seeks  for   himself;  and   there  he  demands 
to  be  honoured  with  the  pure  incense   of  grati- 
tude and  love.     Moral  changes,  alterations  in  the 
sentiments,  temper,  and  principles   of  men   are 
not  always,  from  their  nature,  capable  of  being 
distinctly  perceived,   or   measured  by  any  parti- 
cular standard.     Though  sometimes  such  chan- 
ges are  obvious  and  definite,   sudden  and   great ; 
yet  at  other  times,  alterations  and  improvements 
are  produced  in  so  gradual   a  manner,  that  even 
their   subject    is    not    immediately  conscious   of 
them  ;  and  they  may  often  proceed  to  a  conside- 
rable extent  without  observation  from  persons, 
who  look  only  on  the  external  character.     True 
religion  is  unobtrusive  and  humble  ;  and  we  may 
suspect  the  sincerity  of  those  persons,  who  make 
an   ostentation  of  piety.     The   deep  operations 
of  religion   upon  the  heart  may  sometimes  seek 
to  conceal  themselves  ;  the  unveiled  intercourse 
of  the  soul   with  God  may  slirink  fi-om  observa- 
tion. 


150  PROGRESS    AND    PROSPECTS 

II.  But  you  arc,  perhaps,  ready  to  ask,  what 
are  the  uses  to  whicli  these  considerations  lead 
us  ? 

1.  First  we  derive  from  them  a  lesson  of  en- 
couragement as  to  the  state  of  religion  in  the 
community.  We  would  to  God,  that  its  influ- 
ence was  more  apparent ;  that  there  were  in  the 
community  more  seriousness,  benevolence,  devo- 
tion, and  holiness.  We  Avish  indeed  that  there 
was  less,  that  there  was  nothings  of  vice,  pro- 
faneness,  scepticism,  infidelity,  and  practical 
atheism:  But  it  would  neither  be  grateful  to 
God  nor  just  to  men,  if  we  were  not  prompt  to 
acknowledge  whatever  of  good  exists  among  us. 
We  cannot  doubt  the  operation  of  strict  reli- 
gious principles  in  some  cases  where  they  are 
not  publickly  professed ;  the  existence  of  a  spi- 
rit of  devotion  in  others,  where  through  an  ex- 
cessive fear  of  appearing  ostentatious  in  religion 
it  is  not  suffered  to  show  itself;  and  the  pro- 
gress of  christian  knowledge  in  some  minds, 
which  seem  shrouded  in  ignorance  and  errour. 
We  cannot  doubt  that  with  some  there  prevails 
a  deeper  feeling  of  religion  than  then'  conduct 
indicates ;  and  that  religion  is  finding  its  way 
into  some  liearts,  where  even  the  subjects  of 
it  are  not  conscious  of  its  direct  influence,  or  of 
any  remarkable  alterations   of   character:    and 


OF    THE    GOSPEL.  151 

that  it  has  established  its  supremacy  with  some 
who  are  looking  upon  themselves  with  distrust, 
and  are  waiting  in  humble  and  earnest  expecta- 
tion to  be  brought  into  the  glorious  liberty  of 
the  sons  of  God. 

2.  Next  we  are  encouraged  in  the  use  of 
the  institutions  and  means  of  religion.  If  the 
effect  of  our  religious  services  were  nothing 
more  than  what  appears  at  the  time  of  their 
performance ;  if  our  prayers  operated  with  us 
no  longer  than  while  we  are  presenting  them  ; 
if  our  discourses  had  no  influence  but  Vv^hile  they 
are  remembered;  if  the  scriptures  were  without 
avail  only  while  open  before  us  ;  if  the  affecting 
lessons  concerning  our  duty,  and  interest,  and 
happiness,  suggested  by  the  dispensations  of  pro- 
vidence, left  no  impression  when  those  events 
were  passed  and  those  circumstances  changed, 
there  would  remain  no  motive  to  exertion;  the 
benevolent  heart  would  be  overwhelmed  in 
despair :  But  the  kingdom  of  God  cometh  not 
with  observation;  and  we  cannot  doubt,  that 
often  much  good  is  done  where  but  little  ap- 
pears ;  we  are  consoled  by  the  reflection  that 
even  where  not  but  little  positive  good  is  effect- 
ed, much  evil  is  prevented ;  if  men  are  not  made 
better  by  our  labours,  they  would  have  been 
worse    without    them.       We  are  supported  by 


152  PROGRESS    AND    PROSPECTS 

the  belief,  that  Hght  is  shed  on  many  darkened 
minds,  where  we  httle  think  that  it  has  travel- 
led ;  that  prejudices  are  often  shaken,  perplexi- 
ties are  resolved,  difficulties  are  removed,  good 
resolutions  are  strengthened,  where  we  little 
suspected  these  prejudices  to  exist,  or  these  pur- 
poses to  need  confirmation ;  that  bj  a  well  tim- 
ed though  undesigned  admonition,  men  are  some- 
times checked  in  their  progress  towards  crimes, 
of  which  they  scarcely  supposed  themselves  ca- 
pable ;  that  by  an  exhortation,  apparently  acci- 
dental as  it  respects  the  person  to  whom  it  is 
addressed,  men  are  occasionally  roused  to  exert 
those  energies  in  the  discharge  of  their  duty 
and  the  pursuit  of  virtue,  which  are  the  only 
means  of  saving  them  from  the  ruin  of  sloth 
and  unprofitableness ;  that  to  many  a  bosom 
wounded  and  Aveeping  in  secret,  the  consolations 
of  religion  are  presented  with  a  divine  efficacy  ; 
and  that  by  repeated  impressions  the  hardest 
heart  is  sometimes  penetrated.  "  For  as  the 
rain,  saith  God,  cometh  down  and  the  snow  from 
heaven,  and  returneth  not  thither,  but  Avatereth 
the  earth  and  maketh  it  bring  forth  and  bud, 
that  it  may  give  seed  to  the  sower,  and  bread  to 
the  eater ;  so  shall  my  word  be  that  goeth  forth 
out  of  my  mouth :  it  shall  not  return  unto  me 
void ;  but  it  shall  accomplish  that  Avhich  I  please. 


OP    THE   GOSPEL.  153 

and  it  shall  prosper  in  the  thing  whereto  I  send 
it.* 

3.  In  the  last  place,  we  take  encouragement 
in  the  general  prospects  of  our  religion  in  the 
community  and  the  world. 

The  kingdom  of  God  is  making  its  way  among 
men  without  observation.  Its  conquests,  though 
-not  always  apparent,  are  not  the  less  certain. 
In  the  introduction  of  Christianity,  God  was 
pleased  to  assist  the  labours  of  his  apostles  by 
miraculous  gifts.  The  obstacles,  with  which,  at 
that  period  of  the  religion,  they  had  to  contend, 
were  not  to  be  surmounted  by  ordinary  means ; 
and  the  attention  of  mankind  having  been  ar- 
rested, its  claims  to  a  divine  authority  were  com- 
pletely established  by  works,  which  could  pro- 
ceed from  God  alone.  But  these  purposes  be- 
ing accomplished,  it  was  thenceforward,  like  all 
other  means  devised  by  God  for  the  moral  im- 
provement of  mankind,  left  to  make  its  own 
way. 

If  this  work  or  this  counsel  had  been  of  men, 
it  would  have  been  destroyed;  but  resting  on 
the  power  of  the  Almighty,  it  could  not  be  over- 
thrown. It  has  proceeded ;  rising  superiour 
to  the  violence  of  its  enemies,  and  surviving  the 

•  Isaiah  Iv,  TO 

20 


1,^4  PROGRESS    AMD    PROSPECTS 

corruptions  of  many,  who  called  themselves  its 
friends.  Established  on  a  rock,  and  that  rock 
the  trutli,  the  gates  of  hell  have  not,  they  never 
can,  prevail  against  it.  Infidelity  has  done  her 
worst.  Persecution  has  assailed  and  corruption 
and  vice  have  undermined  it  in  vain.  From 
every  assault  the  religion  has  come  forth  unhurt, 
armed  with  new  energy,  and  moving  on  in  an 
irresistible  course.  The  question  is  decided  :  it 
would  be  an  insult  to  the  understanding  of  men, 
to  inquire,  at  this  period,  if  the  gospel  will  re- 
tain its  ground.  We  might  as  well  attempt  to 
extinofuish  the  lio-ht  of  the  sun  as  to  defeat  its 
progress.  Though  it  may  sometimes  seem  to 
be  crushed  in  one  place,  and  under  one  form. 
yet  it  will  spring  up  afresh  in  another  place,  and 
under  a  new  and  improved  form.  Though  it 
may  sometimes  appear  to  be  checked,  it  will 
presently,  like  a  mighty  river  which  has  been 
stopped  in  its  course,  force  its  way  over  every 
barrier.  Though  it  may  seem  to  be  at  rest,  yet 
it  is  then  working  its  way  in  a  thousand  impercep 
tible  channels  through  the  community,  as  the 
blood  silently  conveys  nourishment  and  strength 
to  the  extremities  of  the  body.  The  opposi- 
tion which  it  meets  with  is  an  earnest  and  pledge 
of  increased  triumph  ;  since  it  draws  the  atten- 
tion of  mankind  to  the  subject;  it  quickens  the 
zeal  of  its  friends ;  and  leads  them  to  take  their 


OP    THE    GOSPEL.  155 

measures  with  greater  circumspection,  and  con- 
sequently with  greater  probabihtj  of  success. 
Errours  and  corruptions  may  sometimes  pass 
over  its  disc,  but  their  passage  Avill  be  followed 
by  an  increased  brightness  and  glory.  Wher- 
evep^knowledge  and  civilization  extend  their  do- 
minion, it  will  soon  follow  in  their  train;  they 
themselves  are  its  friends ;  the  messengers  sent 
before  into  the  wilderness  to  prepare  the  way 
of  the  Lord.  Every  valley  shall  be  filled ; 
every  m(Tuntain  shall  be  brought  low ;  and  as 
God  is  true,  all  flesh  shall  presently  see  his  sal- 
vation. 

Happy  and   privileged    are   they,   who  gene- 
rously step  forward  to  aid  in  this  glorious  work; 
who,  in  one  way  or  another,  by  their  persons  or 
their  property,  by  example  or  precept,  in  a  pub- 
lick  or  private,  an  enlarged  or  a  limited  sphere, 
in  the  world  or  the  immediate  community  around 
them,  in  their  houses   or  their   hearts,  labour  at 
the    promotion   of  this   blessed   cause ;  assist  in 
raising   this  glorious   fabrick  of  virtue  and  hap- 
piness,   of  which    Jesus    Christ    is    himself  the 
chief  corner  stone  ;  this  great  temple,  where  al 
last  the    whole   family  of  mankind  shall  be  ga- 
thered in  love   and  purity,  to  worship  the  onh 
God,    the    greatest    and   best   of  Beings. 


SERMON  X. 

THE  POWER  OF  MAN  IN  REGARD  TO  HIS 
SALVATION. 


PHILIPPIANS  II.  12. 

"WORK  OUT  YOUR  OWN  SALVATION  WITH  FEAR  AND 
TREMBLING. 

[Mankind  are  often  heard  to  reproach  them- 
selves that  they  are  not  better;  and  there  are 
many,  who  deserve  this  reproach.  They  ex- 
press in  strong  terms  their  abhorrence  of  sins, 
which  they  habitually  commit ;  their  admiration 
and  desire  of  virtues,  in  which  they  are  grossly 
deficient.  They  earnestly  wish,  they  say,  to 
be  good  men  and  christians :  Yet  they  continue 
in  their  vices ;  and  religion  has  no  other  influ- 
ence over  them  than  what  springs  from  educa- 
tion, society,  situation,  and  any  circumstance,  bu< 


HUMAN    ABILITY.  157 

that  ol'  a  cultivated  and  unfeigned  faith.  Under 
this  decisive  opposition  between  their  wishes 
and  attainments,  their  convictions  and  conduct, 
they  sooth,  or  rather  abruptly  silence,  their  con- 
sciences with  the  plea  of  inability.  They  pre- 
tend that  they  do  not,  because  they  cannot,  do 
as  they  would ;  that  they  are  not  converted,  be- 
cause they  are  not  able  to  turn  from  their  evil 
ways ;  and  do  not  lead  a  christian  life  nor  make 
advances  in  goodness,  because  they  are  not 
competent  to  meet  the  sacrifices  and  to  perform 
the  labours  which  virtue  demands.  There  are 
those  who  maintain,  that  of  himself  man  cannot 
conceive  a  good  thought,  still  less  perform  a  good 
action;  that  if  he  is  converted,  it  must  be  by  a 
supernatural  and  irresistible  influence  ;  and  that 
virtue,  if  ever  acquired,  must  descend  to  him 
from  heaven  unsought  and  undeserved. 

Thus  men  are  led  to  persist  in  vice  and  impie- 
ty ;  they  neglect  the  means  of  religion ;  and 
quiet  their  consciences  with  this  miserable  delu- 
sion. Diseased  with  sin,  they  refuse,  through  a 
supposed  inability,  to  apply  the  remedy,  which 
is  within  their  reach,  while  the  disorder  is  deep- 
ly seated,  the  infection  is  spreading  itsjelf  though 
imperceptibly  yet  rapidly  through  the  frame, 
and  threatening  ultimate  destruction. 

But  it  happens  with  many  speculative  opinionf?. 
that  however  erroneous,  they  have  some  founda- 


158  HUMAN    ABILITV. 

tion  in  reason,  and  that  some  arguments  may  be 
alleged  in  their  favour  :  it  is  so  with  the  senti- 
ments, to  which  we  refer,  respecting  human  abi- 
lity and  divine  influence.  We  are  not  of  the 
number  of  those,  who  assert  that  man  is  in  no 
degree  in  these  things  dependant  on  God ;  nor 
of  those,  who  represent  him  as  a  mere  machine, 
incapable  of  voluntary  motion,  to  be  acted  upon 
by  an  external  and  miraculous  inlhicnce.  In  the 
formation  of  his  moral  character,  we  believe 
that  man  can  do  something,  though  we  pretend 
not  that  he  can  do  every  thing ;  and  that  God 
will  do  much,  I  would  speak  with  reverence, 
though  he  will  not  do  all.  In  the  nature  which 
God  has  given  us,  and  the  constitution  of  his  pro- 
vidence, there  is  an  inseparable  connexion  and 
an  exact  proportion  between  the  means  employ- 
ed and  the  end  accomplished,  between  endea- 
vour and  attainment,  labour  and  reward,  the 
seed  sown  and  the  fruit  to  be  expected ;  man 
has  the  pow^er  to  labour  for  his  improvement, 
and  God  by  his  aid  will  render  that  labour  effec- 
tual. While  we  work  out  our  own  salvation 
with  fear  and  trembling,  that  is,  with  solicitude 
and  a  dread  of  declension  or  apostasy,  God  will 
work  in  us  both  to  will  and  do;  will  cherish  our 
virtuous  inclinations  and  invijroratc  our  virtuous 
endeavours.  Such  seem  to  be  the  circumstan- 
ces of  man's  condition  ;  and  in  this  and  a  subse- 


HUMAN    ABILITY.  1/39 

quent  discourse  I  shall  attempt  to  explain  these 
sentiments. 

There  present  themselves,  my  brethren,  in 
the  present  case,  two  distinct  objects  of  inquiry, 
the  power  of  man,  and  his  duty  :  we  will  consi- 
der them  in  their  order.  To  work  out  his  own 
salvation  is  for  a  man  to  labour  to  rescue  himself 
from  sin,  and  constantly  to  avoid  it  ;  to  exert 
himself  that  he  may  do  good  ;  and  to  improve 
his  mind  and  character,  in  every  thing  hon- 
ourable, useful,  and  acceptable  to  God ;  it  is 
to  lead  a  wise,  virtuous,  and  devout  life.  Salva- 
tion, when  understood  in  reference  to  the  hap- 
piness of  a  future  state,  is  not  an  arbitrary  gift ; 
it  is  not  a  determinate  and  specifick  good,  which 
can  be  neither  increased  nor  diminished  ;  it  must 
depend  on  our  character.  Moral  goodness,  not 
in  a  restricted  and  ordinary,  but  in  the  most 
comprehensive  sense,  is  the  substance  of  duty 
and  the  ground  of  happiness  in  this  and  the 
world  to  come.  Our  condition  in  a  future  state, 
it  is  reasonable  to  believe,  will  be  the  necessary 
and  natural  result  of  our  moral  character.  In  the 
future  world,  we  shall  be  happy  in  proportion  as 
we  are  good  ;  and  our  happiness  will  flow  from 
the  holy  dispositions,  which  we  possess,  and  the 
virtuous  attainments,  which  we  have  made.  Is 
it  possible   to   render  a  bad  man  happy?  Place 


160  HUMAN    ABILITY. 

such  a  one  in  any  situation,  there  can  be  no  hea- 
ven to  him ;  there  is  within  him  a  worm  which 
never  dies ;  a  consuming  flame  that  never  wastes. 
On  the  other  hand,  assign  to  the  good  man  any 
station  in  the  immensity  of  God's  dominion ;  and 
while  a  righteous  and  holy  sovereign  posses- 
ses the  throne  of  the  universe,  peace  and  hope 
are  the  inalienable  inheritance  of  his  soul.  The 
lessons,  to  which  he  may  be  obliged  to  apply 
himself  in  this  school  of  discipline,  may  be  dif- 
ficult and  painful ;  his  pilgrimage  may  be  solita- 
ry and  wearisome ;  but  its  peaceful  and  trium- 
phant termination  is  decreed,  and  he  will  then 
find  his  heaven  and  his  God. 


I.  First,  we  inquire  what  is  the  power  of  mau 
in  regard  to  his  moral  improvement  ? 

The  scriptures  represent  this  power  as  great. 
They  abound  with  exhortations  to  repentance 
and  to  a  constantly  progressive  virtue  ;  and  what 
can  be  the  meaning  of  these  precepts,  if  man 
has  no  ability  to  effect  his  own  amendment  ?  If 
he  is  as  impotent  as  he  is  sometimes  represent- 
ed, in  what  light  do  such  addresses  appear,  but 
as  a  mockery  of  human  weakness  ?  The  scrip- 
tures likewise  demand  obedience  to  these  in- 
junctions under  the  heaviest  penalties  :  and  how 


HUMAN    ABILirY.  161 

opposite  is  it  to  their  uniform  representations  of 
the  character  of  God,  to  suppose  that  he  would 
require  services  of  his  creatures  of  which  he 
has  made  them  incapable,  and  denounce  and  in- 
flict severe  punishments  for  failures  in  duty, 
which  are  inevitable,  and  transgressions  of  his 
laws,  to  which  they  are  impelled  by  irresistible 
necessity. 

We  appeal  next  to  the  conscience  and  expe- 
rience of  every  reflecting  man.  Will  any  one 
seriously  declare,  that  he  is  driven  to  do  wrong 
by  an  impulse,  which  he  cannot  withstand  ?  that 
he  had  not,  either  previously  or  at  the  time  of 
its  commission,  the  power  of  choice  ?  that  he 
had  neither  the  means,  nor  opportunity  of  es- 
cape or  resistance  ?  Will  such  a  plea  satisfy  an 
enlightened  and  tender  conscience  ?  will  it  ex- 
cuse a  man  in  the  opinions  of  others  ?  will  a  pa- 
rent receive  it  in  justification  of  his  offending 
child  ?  Its  falsehood  is  evinced  by  the  shame 
and  remorse,  which  universally  accompany  the 
commission  of  sin ;  for  if  men  are  unable  to 
avoid  sin,  why  should  the  practice  of  it  produce 
shame  and  remorse  ? 

The  power  of  avoiding  sin  is,  it  is  true,  dimi- 
nished by  every  repetition  of  the  offence.  In 
the  progress  of  vice  self-confidence  and  self-re- 
spect are  destroyed ;  resolution  is  enfeebled ; 
temptations  become  more  frequent  and  power- 
21 


162  HUMAN    ABILITY. 

ful ;  the  conscience  is  darkened ;  moral  and  re- 
ligious motives  lose  their  influence ;  and  the 
heart  is  hardened  against  every  good  impression. 
In  that  aggravated  state  of  disease,  the  hope  of 
recovery  is  a  forlorn  hope ;  the  difliculties  are 
great,  the  power  small,  the  work  arduous :  but 
yet  it  is  practicable.  The  most  obdurate  offen- 
der may  be  reclaimed;  the  prodigal  in  his  most 
abject  condition  may  return  to  his  father's  house  ; 
there  are  means  by  which  it  may  be  accomplish- 
ed: this,  I  think,  Avill  not  be  denied.  If  then, 
even  under  such  circumstances,  reformation  is 
possible,  temptations  might  in  the  beginning 
have  been  withstood,  and  innocence  preserved  : 
and  where  the  vice  is  not  of  this  long  growth, 
where  the  inveteracy  of  habit  has  not  yet  fixed 
its  seal,  nor  the  pollution  become  engrained  in 
the  soul,  the  power  of  recovery  is  proportional- 
ly greater. 

We  next  inquire,  what  is  the  power  of  man  in 
regard  to  the  practice  of  virtue,  and  his  im- 
provement in  holiness  ?  We  appeal  again  to 
your  personal  experience.  Will  any  tlien  confi- 
dently aver  that  he  cannot  acquire  the  virtues, 
which  his  religion  inculcates ;  nor  discharge  his 
personal  and  relative  duties  ?  Will  any  one  just- 
ly pretend  that  he  cannot  extend  his  knowledge 
of  his  duties,  his  interests,  and  his  relations  to 
another  world  and   to  God  ?  Cannot  every  man 


HUMAN    ABILITY.  163 

enlighten  and  invigorate  his  christian  faith  and 
hope  ;  and  render  the  principles  of  religion  more 
familiar  to  his  mind;  and  give  them  a  command- 
ing influence  over  his  conduct  ?  Cannot  every 
man  learn  the  art  of  self-government,  and  acquire 
the  regulation  of  his  thoughts,  desires,  and  pas- 
sions, so  that  they  may  flow  in  the  channel  of 
innocence  and  usefulness  ?  Is  there  any  one,  who 
cannot  cultivate  a  spirit  of  kindness,  forgiveness, 
and  gratitude  ?  Will  any  man  pretend  that  he 
cannot  love  God;  nor  become  resigned  to  his 
will ;  nor  cherish  a  filial  confidence  in  his  perfect 
wisdom  and  infinite  goodness  ?  Has  not  every 
man  reason  and  conscience,  the  discerner,  and 
judge,  and  guide  of  duty?  Have  not  all  of  us 
peculiar  and  numerous  advantages  and  means  of 
knowledge,  motives,  and  opportunities  for  im- 
provement in  wisdom  and  holiness  ?  and  when 
did  any  one  seriously  attempt  to  acquire  a  know- 
ledge of  his  duty,  apply  himself  to  the  various 
sources  of  information,  and  use  the  numerous 
helps,  which  are  afforded  for  this  purpose,  witli- 
out  attaining  the  object  of  his  pursuit  ?  When 
did  any  man  resolutely  undertake  the  improve- 
ment of  His  character,  give  himself  to  reflection, 
to  self-examination,  to  prayer,  to  the  study  of 
the  scriptures,  and  to  the  society  of  good  men, 
to  the  regular  observance  of  the  institutions  of 
religion,  to   the   practice  of  self-denial  and  self- 


164  HUMAN    ABILITV. 

government,  to  the  strict  discipline  of  his  under- 
standing, affections,  Avords,  and  conduct,  and  not 
advance  with  a  swift  progress  in  goodness.'' 
These  inquiries  need  no  reply  ;  you  cannot 
doubt,  that  in  these  respects  your  power  is  ade* 
quate  to  your  duties. 

We   ask  next   what   is  your   power  of  being 
useful  ?  This   ability,  in  some  form,  is  not  with- 
held from  any  individual.      If  you  cannot  always 
confer  a  good,  you  can  often  prevent  an  evil.     If 
you   have   not  wealth   to  bestow,  you  may  give 
your    personal   service.     If  you   cannot   impart 
effectual  relief,   yet  you  may  alleviate  afflictions 
by  an   unfeigned  and  affectionate  sympathy.     If 
you  cannot   enlighten   the  community   by   your 
learning,  you  may  serve  it  by  your  industry ;  if 
you  cannot  enrich  it  by  your  property,  you  may 
improve   it  by   your   example.     If  you   are  not 
called  to  direct  the  destinies  of  a  nation,  yet  you 
may  keep  your   household  in  subjection,  and  let 
your  family  exhibit   a  pattern  of  a  well  ordered 
community.     If  you   are    not    appointed  to    la- 
bour as  the    publick  teacher  of  others,  yet  the 
important  discipline   of  the  minds  and  hearts  of 
your   children  rests  with  you;    and   it  is   from 
these  secret  fountains  in  your  domestick  retreats, 
whence  the  streams  will  flow,  which  impart  life 
and  beauty  to   the  variegated   landscape  of  hu- 
man society.      If  you  cannot  serve   the  whole. 


HUMAN    ABILITY.  l65 

may  you  not  serve  a  part  ?  If  you  cannot  sun- 
ply  men's  temporal,  may  you  not  relieve  their 
spiritual  wants  ;  and  if  it  is  not  your  privilege  to 
bless  the  community,  is  there  no  wretched  being, 
whom  you  see  bent  on  self-destruction,  neglect- 
ed, forlorn,  forsaken  by  the  world  and  forsaken 
by  himself,  a  slave  to  vice,  whom  your  pity,  or 
counsel,  or  expostulation,  or  authority,  might 
rescue  from  ruin,  and  to  whom  God  might  make 
you  an  instrument  of  salvation  :  and  what  a  sa- 
tisfaction, what  a  privilege,  to  remember  on 
your  death-bed  such  a  deed  as  this !  and  what 
ecstasy  must  fill  your  soul,  when  you  recognise 
in  heaven  one  thus  delivered  by  the  divine  mer- 
cy through  your  instrumentality,  and  hear  his 
voice  of  praise  and  gratitude,  mingling  with  the 
congratulations  of  angels  and  the  spirits  of  just 
men  made  perfect,  with  whom  there  is  joy  over 
a  sinner  that  repenteth  ! 

II.  Having  thus  treated  of  the  power  of  man, 
we  inquire  what  is  his  duty  ? 

The  gift  of  a  power  is  the  call  of  heaven  for 
its  exertion.  The  duty  is  explicitly  stated  in  the 
text :  '  Work  out  your  own  salvation  with  fear 
and  trembling.'  The  apostle  could  hardly  have 
spoken  with  more  emphasis.     Labour  continual- 


166  HUMAN    ABILITY. 

ly  lo  promote  your  own  moral  improvement,  and 
tc^ischarge  the  duties,  which  are  assigned  you 
by  your  Creator.  This  should  be  the  first  ob- 
ject of  your  wishes,  resolutions,  and  efforts,  the 
end  and  aim  of  life.  God  has  given  to  you  the 
power  of  forming  your  character  to  virtue,  and  of 
advancing  the  improvement  and  happiness  of  those 
with  whom  you  are  connected  :  exert  this  power 
strenuously  and  habitually.  Employ  the  means, 
and  embrace  the  opportunities,  which  are  afford- 
ed you,  of  getting  and  doing  good.  Life  pre- 
sents no  object,  which  in  importance  is  to  be 
compared  with  this ;  and  blessed  is  that  servant 
whom  his  Lord,  when  he  cometh,  shall  find  so 
doing. 

We  acknowledge  that  duty  and  virtue  are  in 
some  degree  relative  terms.  The  great  princi- 
ples of  moral  rectitude  do  not  indeed  admit  of 
alteration;  they  are  not  less  precise  or  less 
binding  at  one  time  than  at  another;  but  the 
same  particular  duties  are  not  obligatory  upon 
all ;  all  persons  are  not  capable  of  the  same  at- 
tainments in  virtue ;  the  means  of  beneficence 
are  not  afforded  to  all  in  equal  number  and  mea- 
sure. Our  particular  duties  depend  on  our  par- 
ticular endowments  and  the  circumstances  of  our 
situation.  Vice  is  not  to  be  tolerated  or  justifi- 
ed in  any  one ;  yet  in  some  instances  it  is  attend- 
ed with  more  circumstances  of  extenuation  than 


HUMAN    ABILITY.  167 

in  others ;  and  attainments  in  goodness  are  re- 
quired in  proportion  to  our  peculiar  means  and  ad- 
vantages. If  any  one  is  wiser,  he  ought  to  be  bet- 
ter than  others  ;  is  he  more  elevated,  and  rich,  and 
powerful,  he  is  bound  to  be  more  useful ;  if  more 
exposed  to  observation,  he  should  be  more  cir- 
cumspect and  exemplary.  The  degree  of  talent 
is  always  the  measure  of  duty ;  to  whom  much 
is  given,  of  him  will  much  be  required :  But  no 
person  is  without  a  sufficient  rule  of  duty ;  every 
one  is  capable  of  discharginsj  the  obligations, 
which  devolve  upon  him ;  no  one  can  for  a  mo- 
ment be  justified  in  his  sins  :  and  who  has  yet 
advanced  so  far  that  he  is  unable  to  proceed 
farther?  that  there  are  for  him  no  faults  to 
amend ;  no  defects  to  supply ;  no  acquisitions  to 
be  made ;  no  farther  means  or  opportunities  of 
serving  God,  or  of  being  useful  to  men  ? 

It  only  remains,  my  brethren,  for  every  one  of 
us  to  apply  to  himself  the  injunction  of  the  apos- 
tle ;  to  ascertain  what  power  and  opportunities 
are  afforded  him ;  and  to  work  out  his  own  sal- 
vation with  dihgence  and  perseverance,  with  a 
constant  dread  of  deficiency  or  declension,  and 
an  inflexible  purpose  to  fulfil  the  high  obliga- 
tions of  christian  duty,  and  to  qualify  himself 
for  the  sublime  destination,  to  which  the  gospel 
directs  his  faith  and  hopes.  While  careful  not 
to  think    too    highly  of  vourself.   be   equally   on 


168  HUMAN    ABILITY. 

your  guard  against  underrating  your  powers. — 
In  cases  where  you  are  criminally  deficient,  you 
may  satisfy  your  conscience  with  the  plea  of  in- 
ability ;  through  a  groundless  apprehension  of 
your  own  weakness,  you  may  yield  to  tempta- 
tions from  which  resolution  and  confidence  would 
secure  you,  and  shrink  from  difficulties,  which 
are  surmountable.  You  may  presumptuousl} 
say  of  your  vices,  that  you  cannot  conquer  them, 
and  will  not  therefore  make  the  attempt ;  that 
the  attainments  of  christian  holiness  are  so  ex- 
alted, you  will  not  aspire  after  them:  the  diffi- 
culties of  duty  so  numerous,  that  you  have  not 
courage  to  meet  them;  the  sacrifices,  which  vir- 
tue demands,  so  frequent  and  expensive,  that 
you  have  not  ability  to  make  them ;  the  calls 
upon  your  beneficence  so  numerous  and  great, 
that  you  have  not  means  to  answer  them  :  and 
thus,  under  a  mistaken  consciousness  of  incapa- 
city, you  are  borne  along  an  unresisting  victim  on 
the  current  of  licentious  passions  and  criminal 
habits,  until  the  voyage  of  life  is  finished  ;  and 
you  find  yourself  approaching  its  solemn  close, 
the  soul  neglected  and  undone,  the  corrupt  pas- 
sion unsubdued,  the  evil  habit  unbroken,  obliga- 
tions forgotten,  opportunities  slighted,  duties 
unperformed,  without  satisfaction  in  the  retros- 
pect, without  courage  in  the  prospect ;  and  witli 
the  hoarinesB   and  decrepitude    of   vice    about 


HUMAN    ABILITY.  J  69 

you,  you  are  at  last  arrested  by  death,  and  de- 
scend into  those  dark  abodes,  where  the  talents, 
which  you  have  abused,  are  taken  from  you,  the 
power  of  escape  is  no  longer  possessed,  and 
every  gleam  of  hope  is  extinguished. 

Under  these  circumstances,  I  beseech  you  to 
awake  from  your  security,  and  to  increase  your 
diligence.  Be  it  your  solemn  determination,  that 
your  integrity  you  will  hold  fast,  and  that  your 
heart  shall  not  reproach  you  as  long  as  you  live» 
Lay  aside  every  weight,  and  the  sin,  which  doth 
most  easily  beset  you ;  and  run  with  perseve- 
rance the  race  of  virtue,  looking  continually  unto 
Jesus,  the  guide  and  complete  pattern  of  your 
duty.  While  you  contemplate,  with  a  trembling 
and  reasonable  solicitude,  the  path  of  duty  and 
trial,  of  action  and  suffering  before  you,  God 
will  grant  encouragement  and  aid  ;  he  will  work 
in  you  both  to  will  and  do:  since  he  is  more 
ready,  than  earthly  parents  are  to  give  gifts 
unto  their  children,  to  impart  to  those,  who 
humbly  and  earnestly  seek  them,  the  influence 
and  aid,  the  illumination  and  guidance  of  his 
holy  spirit. 


oo 


SEKMON  XJ. 

rilE  DOCTRINE  OF  DIVINE  INFLUENCES, 


PHILIPPIA^S  li.  13. 

I'OR    IT    IS    UOD,    WHICH     WORKETH    IN    YOW    BOTH    TO    WILL 
AND    TO    DO    OF    HIS    GOOD    PLEASCRE. 

'l^HE  scriptures  hold  out  the  promise  of  aid. 
illumination,  and  guidance  from  heaven.  They 
often  speak  of  the  spirit  of  God,  and  of  a  divine 
influence  on  tlie  human  mind  and  character. 
We  confide  in  this  doctrine,  and  rejoice  in  it,  as 
affording  the  highest  encouragement  to  sincere 
and  humble  virtue.  Although  man,  through  the 
goodness  of  God,  possesses  within  himself  a 
power  sufficient  for  the  discharge  of  the  requisi- 
tions, which  are  made  on  him ;  yet,  at  his  best 
estate  and  in  his  highest  advances,  he  is  igno- 
rant and  imperfect.       To  him  nothing  can  be 


DIVINE    INFLUENCES.  171 

more  essential  and  desirable  than  the  suc- 
cour and  direction  of  tliat  Beino;,  who  is  al- 
mighty and  infallible.  It  is  one  of  the  cardinal 
excellences  of  Christianity,  that  it  teaches  this 
doctrine ;  and  assures  us  of  this  aid ;  and  ex- 
plains the  mode  of  its  communication,  as  far  as 
it  is  useful,  and  perhaps  as  far  as  it  is  possible, 
for  us  to  apprehend  it. 

I  mean  to  treat  this  subject  on  this  occasion; 
and  to  explain  at  large  what  appear  to  be  the 
instructions  of  religion  in  regard  to  it ;  first  as 
to  the  fact  of  such  an  influence  beine:  exercised 
and  dispensed  ;  next  as  to  the  circumstances 
under  which  it  is  communicated ;  and  lastly  as 
to  our  duty  in  reference  to  it.  On  a  subject,  in 
respect  to  which  there  exists  such  discordancy 
of  sentiment  among  the  wisest  and  best  chris- 
tians, I  speak  w  ith  great  diffidence ;  but  when 
we  address  the  serious  and  enlightened  on  any 
topick  of  doctrine  or  duty,  we  hope  that  you 
will  reflect  and  examine  for  yourselves ;  that 
you  will  prove  all  things,  and  hold  fast  only  that 
which  is  good. 

I.  First,  may  it  not  be  aflirmed  that  the  scrip* 
tures  teach  the  doctrine  of  a  divine  influence  on 
the  human  mind  ? 

If  ye  then  being  evil  know  how  to  give  good 


17^  DIVINE    INFLUENXES. 

gifts  unto  your  cliildren,  liow  much  more  sliall 
your  heavenly  Father  j2jivc  his  holy  spirit  to 
them  that  ask  him.*  Know  ye  not,  says  the 
apostle,  that  ye  are  the  temple  of  God,  and 
that  the  spirit  of  God  dwelleth  in  you;t  and 
it  was  his  incessant  prayer  for  the  Ephesians,  that 
the  God  of  our  Lord  Jesus  Christ,  the  Father 
of  glory,  might  give  unto  them  the  spirit  of  wis- 
dom and  revelation  in  the  knowledge  of  Christ.J 
Our  text  is  on  this  subject  a  prominent  passage : 
while  the  Phillppians  are  called  on  to  work  out 
their  own  salvation,  they  are  assured  that  God 
of  his  good  pleasure  worketh  in  them  to  will 
and  to  do.  These  are  examples  of  the  manner 
in  which  the  scriptures  speak  on  the  subject. 

But  by  the  spirit  of  God  we  do  not  under- 
stand an  agent  distinct  from  God  himself,  any 
more  than  we  understand  the  mind  of  man  to 
be  a  distinct  person  from  the  man  himself;  or 
than  we  understand  the  power  and  wisdom  of 
God  to  be  distinct  agents  from  God.  Nor,  in 
the  ordinary  use  of  this  language,  do  we  under- 
stand by  the  spirit  of  God  those  supernatural 
influences  and  gifts,  which  enabled  the  ancient 
prophets  to  predict  events ;  or  which  imparted 
to  the  first  apostles  of  Christ  the  faculty  of  pro- 

•  Luke  xi.  13.  t  1  Cor.  iii.  16. 

1  Epheg.  i.  n. 


DIVINE    INFLUENCES.  173 

phecj,  the  knowledge  of  languages  which  they 
had  never  learnt,  or  the  power  of  working  mira- 
cles. These  extraordinary  gifts  were  bestowed 
at  that  time  evidently  Avith  a  view  to  the  imme- 
diate establishment  of  Christianity ;  and  they 
ceased  with  that  event.  But  it  is  easier  to  say 
what  it  does  not  intend  than  to  give  any  precise 
definition  of  it.  From  the  nature  of  the  case  it- 
is  Involved  in  considerable  obscurity.  Of  what 
is  spiritual  and  purely  Intellectual  we  know  very 
little,  I  had  almost  said  nothing,  but  the  conse- 
quences and  effects.  We  comprehend  what  is 
meant  by  sensation,  perception,  thought,  and  re- 
collection ;  but  we  are  unable  to  explain  in  what 
sensation,  perception,  thought,  and  recollection 
consist :  Yet  we  are  not  prepared  to  deny  the 
existence  or  exercise  of  any  of  these  faculties, 
because  we  are  not  able  to  unfold  their  nature. 
In  an  Important  sense  we  ascribe  every  thing 
tp  God.  He  conceived  and  fashioned  the  cu- 
rious and  exquisite  organization  of  our  bodies; 
and  his  inspiration  enkindled  the  flame,  by 
which  they  are  animated.  We  cannot  inhale 
a  breath,  or  move  a  limb,  or  conceive  a  thought, 
or  pronounce  a  word,  but  as  God  Imparts  the 
power.  Yet  it  is  not  an  unmeaning  distinction 
to  which  we  are  accustomed,  and  Avhlch,  from 
the  scriptures  and  from  reason,  we  feel  ^var- 
ranted    to   make,  between   the    general    provi- 


1'74  DIVINE    INFLOENGES. 

dence  of  God  and  his  direct  agency;  betwefcn 
what  we  acquire  from  his  immediate  gift,  and 
what  we  obtain  through  the  voluntary  exer- 
tion of  powers,  which  he  has  given  us.  The 
former  is  his  entirely ;  the  latter  is  ours  in 
all  the  sense  in  which  any  thing  can  be  ours. 
The  spiritual  influence  of  which  we  speak  is  the 
influence  of  the  Deity  on  the  mind  of  man,  in 
some  among  that  infinite  variety  of  Avays,  which 
to  him  are  all  equally  possible  and  equally  easy. 
This  divine  influence  may  now  be  operating  in 
one  way,  and  now  in  another.  At  one  time  it 
may  impart  pungency  to  our  convictions;  we  be- 
hold our  sins  in  their  proper  shape  and  colours  ; 
we  feel  as  we  ought  the  baseness  and  misery  of 
vice  ;  our  hearts  are  pierced  with  regret  and 
shame ;  we  prostrate  ourselves  before  him, 
whom  we  have  chiefly  oflendcd,  and  in  the  ago-- 
ny  of  repentance  we  pray  with  the  publican, 
'  God  be  merciful  to  us  sinners.'  At  another  time 
its  efficacy  may  be  felt  in  enlightening  the  under- 
standing and  invigorating  our  faith;  difficulties 
retire,  doubts  subside,  and  the  evidence  and  au- 
thority of  religion  approach  us  with  the  great- 
est force.  Now  it  may  appear  in  the  strength 
of  our  determinations ;  in  the  deliberation  and 
seriousness,  with  which  we  form  resolutions  of 
virtue  ;  we  adopt  the  declarations  of  the  psalm- 
ist;  'I  have  sworn  and  I  will  perform  it,  that  I 


DIVINE     INFLUENCES.  -*17/) 

Avill  keep  thy  statutes.'  On  another  occasion 
God  may  speak  to  us  with  peculiar  eloquence  in 
ithc  dis])ensations  of  his  providence ;  we  are 
smitten  by  adversity ;  and  when  every  earthly 
prop  is  fallen,  and  around  us  is  one  wide-spread 
desolation,  here  the  pillars  of  our  confidence 
upturned,  there  the  flowers  of  hope  blasted, 
the  habitation  of  our  delight  and  fancied  securi- 
ty scathed  by  the  lightnings  of  heavejL  and  the 
prospect  on  every  side  shrouded  in  the  darkness 
of  terrour,  then  this  celestial  influence  assists 
our  resignation  to  the  divine  will ;  religion  tri- 
umphs over  every  subordinate  consideration ; 
lifting  our  souls  to  God,  we  say,  'Father!  thy 
will  be  done  ;'  our  hearts  are  touched  by  the 
melting  consolations  of  religion ;  perhaps  for  the 
first  time  we  experience  their  reality,  and  esti- 
mate their  value.  Sometimes  it  may  visit  us 
through  the  medium  of  our  blessings ;  when 
our  hearts  are  dee})ly  affected  with  the  unmer- 
ited goodness  of  God,  and  drawn  towards  him 
by  a  powerful  impulse  of  gratitude  and  affec- 
tion. It  may  sometimes  address  us  in  the  en- 
treaties and  expostulations  of  friendship.  Often 
it  accompanies  the  religious  discourse ;  ever}- 
word  enters  into  our  souls ;  it  wings  the  arrows 
of  conscience,  and  directs  them  to  the  tenderest 
places  of  the  heart.  It  may  sometimes  be  seen 
in   the    briohtnos^    and    ardour   M'  our  worship: 


176  DIVINt    INFLUENlCEg. 

and  often  it  sanctifies  our  family  devotions,  and 
descends  from  heaven  to  enkindle  the  oblation 
of  the  domestick  altar ;  and  in  the  publick  sanc- 
tuary, where  God  is  pleased  to  record  his  name, 
and  at  the  sacred  feast,  where  we  commemorate 
his  love,  it  touches  the  soul  as  the  harp  of  Da- 
vid touched  the  soul  of  the  king ;  every  evil 
emotion  flies  at  the  sound,  and  heaven  opens  on 
the  mincljli^i  all  its  glories. 

It  is  thus  that  this  divine  influence,  sometimes 
denominated  the  grace  of  God,  may  approach  us 
in  various  channels ;  in  the  ordinary  operations 
of  our  own  minds,  or  by  the  events  and  vicissi- 
tudes of  life.  By  any  modes,  which  the  wisdom 
of  God  may  suggest,  he  may  work  in  us  both 
to  will  and  do ;  and  the  doctrine  of  spiritual 
influences  is  no  other  than  the  doctrine  of  the 
particular  providence  of  G©d,  which  extends 
its  paternal  solicitude  to  every  individual ;  which 
affords  to  each  one  the  means  of  knoAvledge 
and  virtue  as  is  best  suited  to  his  condition ; 
which  adapts  the  discipline  of  life  to  his  im- 
provement ;  and  assists  the  virtuous  proficiency 
of  every  one,  as  far  as  seems  proper  to  infinite 
wisdom  and  goodness. 

II.  Having  treated  of  the  nature  of  this  in- 
fluence, I  pro(;eed  to  some  remarks  respecting 
the  mode  of  its  communication. 


DIVINE    INFLUENCES.  177 

We  observe  first,  that  it  is  not  irresistible,  but 
is  perfectly  consistent  with  the  moral  freedom 
of  man.  The  text,  taken  in  connexion  with  the 
preceding  passage,  is  a  proof  of  this  :  Work 
out  your  own  salvation;  for  it  is  God,  which 
worketh  in  you  both  to  will  and  do.  Man  is 
here  called  on  to  make  every  possible  effort  to- 
wards his  own  amendment ;  and  at  the  same 
time  is  assured  of  the  divine  cooperation :  But 
men  would  never  have  been  required  to  exert 
a  power,  which  they  did  not  possess;  nor  to 
cooperate  with  God,  if  their  cooperation  would 
be  unavailing.  Quench  not  the  spirit,  says  the 
apostle  ;*  grieve  not  the  holy  spirit  of  God,t 
whereby  you  are  sealed  unto  the  day  of  redemp^ 
tion  :  What  do  these  expressions  imply  but  that 
this  spirit  may  be  grieved,  or  quenched  ?  that  it 
is  not  irresistible  ?  As  the  apostle  says  in  ano- 
ther place,  we  are  workers  together  with  God.f 

Nor  does  the  view  which  has  been  given  of 
this  subject  imply  any  infringement  of  the  mo- 
ral liberty  of  man;  because  the  influence,  of 
which  we  are  speaking,  is  wholly  persuasive.  If 
the  motives  to  virtue  and  the  dissuasives  from 
vice  are  sometimes  presented  to  the  mind  under 
different   aspects ;  if   the  facilities  to  duty  and 

•  1  Thess.  V.19.  ,t  Ephes.  iv.  30. 

t2  Cor.  vi.  1. 

23 


178  DIVINE    INFLUENCE:?. 

the  means  of  virtuous  proficiency  are  sometimes 
multiplied  and  extended ;  yet  in  every  case  the 
power  of  choice  remains  with  ourselves.  Of 
whatever  character  our  advantages  may  be,  we 
may  use  or  abuse  them ;  and,  under  whatever 
circumstances  it  may  present  itself,  we  may  per- 
form or  neglect  our  duty.  The  husbandman  is 
not  in  any  measure  deprived  of  a  voluntary 
agency  in  raising  the  fruits  of  the  earth,  because 
God  is  pleased  to  second  and  bless  his  labours, 
in  causins:  the  rain  and  sun  to  assist  the  growth 
of  the  plants,  the  seeds  of  which  he  has  sown. 
Do  we  expect  that  the  rain  and  sun  of  them- 
selves will  scatter  the  seed,  and  cultivate  the 
ground,  and  collect  the  fruit  ? 

I  remark  next,  that  the  operations  of  this  in- 
fluence arc  in  themselves  indiscernible,  and  that 
they  are  not  to  be  distinguished  from  the  ordi- 
nary operations  of  our  own  minds.  All  preten- 
sions therefore  to  an  actual  perception  of  the 
operation  of  God  upon  our  minds,  excepting  as 
far  as  we  judge  from  the  eflccts,  are  dangerous 
and  fanatical ;  and  have  a  tendency  to  encou- 
rage presumption  and  spiritual  pride.  The 
kingdom  of  God,  says  Jesus,  in  another  place,  is 
as  if  a  man  should  cast  seed  into  the  ground,  and 
should  sleep  and  rise  night  and  day;  and  the 
seed  should  spring  up  and  grow,  lie  knoweth  not 
how  ;  for  the   earth  bringcth  forth  fruit  of  her- 


DIVINE    INFLUENCES.  179 

self,  first  the  blade,  then  the  ear,  after  that  the 
full  corn  in  the  ear. 

Tlic  modes  of  the  divine  operation  are  infi- 
nitely various ;  they  cannot  be  the  same  in  re- 
spect to  different  persons,  because  they  arc 
adapted  to  the  different  tempers,  characters,  and 
circumstances  of  men.  Thev  may  be  sudden  or 
gradual,  partial  or  universal,  direct  or  indirect : 
But  to  suppose  that  Ave  can  comprehend  these 
operations,  that  we  can  distinguish  them  from 
the  exercises  of  our  own  minds,  or  the  influence 
of  external  circumstances,  that  we  can  clearly 
perceive  and  define  them,  would  be  to  invade 
the  prerogatives  of  omniscience,  and  to  claim 
for  ourselves  a  knowledge  of  God's  most  various 
and  secret  operations.  We  do  not  pretend,  that 
God  could  not,  when  he  communicates  the  influ- 
ence, impart  likewise  a  distinct  perception  of 
its  divine  origin ;  as  was  doubtless  the  fact  in 
the  inspiration  of  the  apostles  and  prophets : 
but  if  this  Avas  the  ordinary  mode  of  its  com- 
munication, it  would  become  miraculous  ;  and 
cease  to  be  a  moral  influence,  consistent  with 
the  freedom  of  mankind. 

Finally  this  spiritual  influence  is  not  arbitra- 
rily given.  We  arc  taught  in  all  cases  to  ask  if 
we  would  receive,  and  to  seek  if  Ave  Avould  find. 
If  the  gift  AA'ere  arbitrary  the  text  would  not 
have  been  Avritten  :      Wo  should  not  have  been 


180  DIVINE    INFLUENCES. 

commanded  to  work,  willi  the  assurance  oi  aid 
and  cooperation  in  such  immediate  connexion,  if 
the  one  were  not  a  natural  consequence  of  the 
other,  and  dependant  upon  it.  Whosoever  hath, 
or  rather  improveth  what  he  hath,  to  him  shall 
be  given ;  but  whosoever  hath  not,  or  rather 
neglecteth  what  he  hath,  from  him  even  that 
shall  be  taken.  This  is  a  part  of  the  parable  ot 
the  ten  talents,  and  relates  to  the  unprofitable 
servant.  It  needs  no  comment ;  it  is  the  univer- 
sal rule  of  the  divine  dispensations.  This  aid 
and  blessing  of  God  is  to  be  sought  by  penitence, 
labour,  and  prayer;  and  is  not  to  be  expected 
but  in  the  performance  of  our  duty,  and  in  the 
proper  use  of  the  means  of  virtue  and  piety. 
God  giveth  grace  to  the  humble.  Every  man 
shall  receive  according  to  his  labour.  If  we 
seek  him,  he  will  be  found  of  us;  but  if  we 
forsake  him,  he  will  cast  us  off  forever. 

This  interesting  and  rational  doctrine  has  been 
often  abused.  Under  an  impression  that  they 
could  do  nothing,  men  have  neglected  their  con- 
version and  amendment ;  have  presumptuously 
*  gone  on  to  sin  that  grace  might  abound ;'  and 
have  lived  in  the  disuse  of  the  means  of  holi- 
ness, which  they  imagined  could  avail  them 
nothing.  But  the  doctrine  properly  explained 
is  highly  favourable   to  virtuous   exertions,      J I 


DIVINE    INFLUENCES.  181 

assures  us  of  God's  paternal  providence,  extend- 
ing to  every  individual,  and  active  in  all  the  cir- 
cumstances of  your  life.  In  addition  to  what 
you  may  obtain  by  the  exercise  of  the  powers, 
with  which  he  has  originally  endued  you,  he 
proffers  that  instruction  and  aid,  which  your  sin- 
cerity and  industry,  your  resolutions  and  prayers 
may  claim.  While  you  labour  in  the  improve- 
ment of  your  character  and  the  discharge  of 
your  duties,  he  will  animate  and  succour  you ; 
he  will  resolve  your  perplexities,  confirm  your 
good  purposes,  aid  your  virtuous  endeavours ; 
and  by  the  light  of  reason  and  conscience,  ex- 
perience and  revelation,  will  guide  you  to  heaven 
and  to  himself. 

Let  not  the  ungrateful  man,  who  has  surren- 
dered himself  a  slave  to  vice,  complain  of  weak- 
ness and  impotency  to  do  the  things  which  he 
ought.  It  is  a  plea,  which  his  own  conscience 
will  not  accept ;  which  reason  and  religion  dis- 
claim ;  and  which  will  not  avail  him  with  God. 
For  if  you  draw  nigh  to  God,  he  will  draw  nigh 
to  you ;  if  you  humble  yourself  in  the  presence 
of  God,  he  will  lift  you  up.  To  the  virtuous 
this  doctrine  is  full  of  consolation.  While  your 
hearts  are  penetrated  with  a  sense  of  your  frail- 
ty and  imperfection,  and  you  sometimes  shrink  at 
the  thoughts  of  the  power  of  temptation  and 
♦  ho  difficulties  of  duty,  yield  not  to  despondency; 


182  DIVINE    INFLUENCED. 

God's  strength  will  be  made  perlect  in  your 
weakness.  As  your  trials  multiply  and  your- 
duties  are  extended,  your  powers  of  endurance 
and  exertion  will  be  increased.  God  will  with- 
hold no  good  thing  from  them  that  Avalk  upright- 
ly. With  every  conquest  over  yourself  your 
ability  will  be  enlarged;  by  every  advance  your 
progress  will  be  rendered  more  easy. 

Think  not,  my  brethren,  by  any  thing  that 
has  been  said,  that  we  undervalue  the  doctrine 
of  the  grace  of  God :  On  the  contrary,  by  the 
views  of  it,  which  we  have  now  given,  the  di- 
vine power  and  goodness  are  made  the  more 
conspicuous.  We  acknowledge  that  if  man  was 
a  mere  machine,  wholly  under  the  influence  of 
an  external  power,  and  moving  only  as  he  might 
be  impelled,  yet  the  skill  displayed  in  his  consti- 
tution would  claim  our  profound  reverence  : 
But  Avhen  we  behold  this  wonderful  machine, 
animated  by  a  living  soul,  and  endued  with  a 
power  of  voluntary  motion;  when  we  contem- 
plate man  as  a  moral  being  and  a  free  agent, 
with  a  capacity  to  distinguish  and  liberty  to 
choose  between  good  and  evil,  and  thus  made 
capable  of  the  highest  attainments  in  personal 
virtue,  in  benevolence,  and  in  piety  to  his  Crea- 
tor, we  bow  in  deep  homage  before  the  author 
of  this  matchless  production ;  and  offer  oin 
Jiighest  prai'ie  to  that  omnipotent   and  holy  Be- 


DIVINE    INFLUENCES.  183 

ing,  who  has  stamped  on  man  his  own  image,  and 
made  him  capable  of  a  resemblance  to  himself, 
the  centre  and  sum  of  all  natural  and  moral  per- 
fection. 

In  either  case  we  ascribe  all  to  God ;  it  is  by 
the  grace  of  God  that  we  are  what  we  are.  In 
him  we  live,  and  move,  and  have  our  being; 
from  him  descends  every  good  and  perfect  gift. 
We  recognise  his  agency  in  all  that  he  does  for 
us,  and  in  whatever  he  enables  us  to  do  for  our- 
selves ;  in  every  exercise  of  the  animal  func- 
tions, and  in  every  aspiration  of  the  soul  after 
himself.  While  all  nature  around  us,  in  its  great- 
ness and  magnificence,  pours  forth  at  his  throne 
an  unceasing  antliem  of  joy,  gratitude,  and  -wor- 
ship; we  celebrate  his  praise  in  the  glories  of 
the  intellectual  world,  in  the  triumphs  of  virtue, 
and  the  sublime  attributes  of  his  moral  creation. 


SERMON  XII. 


DIRECTIONS  FOR  JUDGING  OURSELVES. 


,P  ROMANS  XII.  3. 

FOR  I  SAY,  THROUGH  THE  GRACE  GIVEN  UNTO  ME,  TO  EVERY 
MAN  THAT  IS  AMONG  YOU,  NOT  TO  THINK  OF  HIMSELF 
MORE  HIGHLY  THAN  HE  OUGHT  TO  THINK  ;  BUT  TO  THINK 
SOBERLY. 

The  proper  foundation  of  personal  improve- 
ment is  a  knowledge  of  ourselves.  We  cannot 
supply  defects  of  character,  nor  correct  errours 
and  sins,  until  we  are  apprized  of  their  existence, 
and  acquainted  with  their  nature  and  extent. 
We  are  without  motives  to  the  amendment  of 
ourselves,  while  we  are  not  conscious  of  our 
need  of  amendment.  No  one  would  think  of 
seeking  direction,  who  had  not  lost,  or  who  felt 
that  he  was  not  liable  to  lose,  his  way ;  nor 
would  any  man  submit  to  the  prescriptions  of  a 


ESTIMATION    OP    OURSELVES.  185 

physician,  who  was  unconscious  of  pain  and  dis- 
ease. Common  sense,  philosophy,  rehgion,  with 
one  voice,  advise  us  to  begin  the  improvement  of 
ourselves,  by  forming  a  thorough  acquaintance 
with  our  own  characters,  the  state  of  our  souls, 
and  the  course  of  our  lives. 

I  shall  aim  to  enforce  the  advice  of  the  apos- 
tle in  the  text  Let  no  man  think  more  highly 
of  himself  than  he  ought  to  think ;  but  let  him 
think  soberly.  We  naturally  wish  to  think  well 
of  ourselves,  because  it  gives  us  pleasure,  and  a 
consciousness  of  demerit  stings  us  Avith  the  seve- 
rest mortification  ;  but  there  is  danger  of  our 
thinkmg  too  favourably  of  ourselves.  Some- 
times, through  peculiar  diffidence,  under  depres- 
sion of  spirit,  or  a  more  than  common  feeling  of 
personal  responsibility,  the  extent  of  christian 
obligations,  and  the  reality  of  the  momentous 
doctrines  of  religion,  we  are  inclined  not  to  think 
as  well  of  ourselves,  as  truth  requires.  Guard- 
ing against  these  extremes,  the  apostle  cautions 
us  to  think  soberly,  that  is,  rationally  and  justly ; 
to  form  an  exact  acquaintance  with  ourselves,  to 
learn  in  what  we  may  approve,  and  in  what  we 
must  condemn  ourselves,  to  know  our  virtues 
and  our  sins.  This  knowledge  constitutes  one 
of  the  most  important  attainments  at  which  we 
can  aim.  The  ignorance  of  themselves,  in 
which  the  greater  part  of  mankind  live,  hangs 
24 


186  ESTIMATION    OF    OURSELVES. 

like  a  thick  cloud  over  their  consciences.  The 
modes  of  self-deception,  which  they  are  wont 
to  practise,  are  innumerable.  By  vague  preten- 
ces they  elude  the  conviction  of  their  follies  and 
sins,  and  form  a  false  estimate  of  their  charac- 
ters. When  we  speak  thus  of  mankind,  let  us 
Bot  forget,  that  we  are  speaking  of  ourselves. 
We  are  a  part  of  mankind  of  whom  these  things 
are  true ;  they  are  immediately  applicable  to  us. 
I  will  suggest  a  few  plain  directions  to  assist  you 
in  forming  a  correct  judgment  on  a  subject,  in 
which  you  are  deeply  concerned. 

I.  First  survey  your  whole  character.  Do 
not  rest  satisfied  with  a  partial  view.  Consider 
what  constitutes  your  moral  character  and  be- 
longs to  the  account,  which  you  should  take  of 
yourself,  as  a  rational  and  moral  being,  as  a  man. 
as  a  member  of  society,  and  above  all  as  a  chris- 
tian, illuminated  by  the  disclosures  of  God's  will 
and  purposes,  and  under  a  solemn  responsibility  to 
him  for  what  you  are.  Others,  even  your  most 
intimate  friends,  can  judge  of  you  only  from  your 
external  conduct.  This  is  not  the  mode  by  which 
God  will  judge  of  you  ;  consequently  it  is  not  the 
mode,  by  which  you  should  judge  of  yourself. 
Others  know  you  only  as  you  appear ;  but 
appearances   are  often   delusive.      Many   show 


ESTIMATION    OF    OURSELVES.  187 

themselves  in  life  as  at  a  masquerade,  in  a  dress, 
whicli  they  think  most  likely  to  conceal  their 
true  cliaracters ;  and  accustoming  themselves  to 
wear  it,  and  to  adoj3t  the  manners,  which  belong 
to  the  feigned  character,  they  often  forget  theit 
real  selves,  and  imagine  that  they  are  in  fact, 
what  they  wish  that  others  should  believe  them 
to  be. 

The  external  conduct  alone  Avill  in  no  case 
form  a  complete  index  to  the  character.  Your 
words  and  actions,  your  manners,  temper,  and 
propensities,  the  state  of  the  desires  and  affec- 
tions, the  habitual  current  of  the  thoughts,  are 
all  to  be  considered.  Actions  must  be  traced  to 
their  motives,  and  motives,  inclinations,  and 
wishes  are  to  be  followed  in  their  influences  on 
the  temper  and  behaviour.  They  all  must  pass 
in  review  before  God  ;  they  ought  then  often  to 
pass  in  review  before  your  conscience,  whose  de- 
cisions, when  faithful,  enlightened,  and  unpreju- 
diced, will  be  confirmed  by  him.  If  our  hearts 
condemn  us  not,  then  have  we  confidence  towards 
God.  From  a  correctness  of  external  demea- 
nour, we  cannot  certainly  infer  a  corresponding 
regularity  within.  From  the  confidence  of  our 
religious  belief,  and  the  truth  of  our  religious 
sentiments,  we  cannot  infer  that  they  have  all 
the  influence  with  us  that  they  should  have. 
Correct  moral  principles,  principles  of  integritv, 


188  ESTIMATION    OF    OURSELVES. 

benevolence,  and  piety,  are  not  proofs  ol"  actual 
integrity,  benevolence,  and  piety.  An  esteem 
and  reverence  for  virtue  may  exist,  where  the 
conduct  is  far  from  being  virtuous.  A  delicate 
sentiment  of  right  and  wrong  may  be  found  in 
the  mind  with  few  indications  of  it  in  the  life ; 
and  men  sometimes  have  strong  wishes  to  be 
good  and  a  reluctance  to  evil,  even  in  the  com- 
mission of  flagitious  crimes.  Allow  then  in  your- 
self no  partial  conclusions.  Be  not  satisfied  with 
a  view  of  yourself  only  on  one  side.  Look  into 
your  heart  as  well  as  your  conduct ;  look  upon 
both  at  the  same  time,  so  as  to  compare  them 
with  each  other.  The  mind  of  man  is  a  com- 
plex machine,  and  its  most  important  movements 
are  produced  by  the  application  of  concealed 
forces.  Be  patient,  assiduous,  vigilant,  and  tho- 
rough in  your  examination. 

II.  Next  let  your  survey  of  yourself  embrace 
a  considerable  time.  Inquire  not  only  what  your 
feelings  and  conduct  are  in  the  particular  con- 
juncture of  circumstances,  in  which  you  now  find 
yourself;  but  what  they  have  been,  amidst  the 
many  vicissitudes  and  trials,  through  which  you 
have  passed. 

You  will  not  deem  this  an  unreasonable  requi- 
sition.    Important  changes  in  the  moral  charac- 


ESTIMATION    OF    OURSELVES.  189 

ier  may  be  suddenly  begun,  but  not  immediately 
effected.  The  pangs  of  conviction  and  the  sighs 
and  prayers  of  contrition  are  often  mistaken  for 
actual  conversion ;  but  contrition  is  not  reforma- 
tion, nor  is  regret  restitution.  You,  my  friend,  who 
have  been  so  long  the  slave  of  base  and  degrad- 
ing appetites,  say  that  you  repent,  and  lament 
your  folly  and  guilt.  We  doubt  not  your  since- 
rity ;  for  whoever  did  wrong,  and  when  the  fever 
of  appetite  had  subsided,  and  the  bandage,  which 
passion  had  drawn  over  his  eyes,  was  stripped 
down,  and  the  shame  and  misery,  in  which  he 
had  involved  himself,  rushed  upon  his  view,  was 
not  sorry  for  what  he  had  done  ?  We  see  your 
tears ;  we  hear  your  lamentations ;  we  mark 
with  you  the  destitution  and  grief,  which  you 
have  brought  upon  those  friends  and  children, 
who  have  clung  to  you  with  unabated  affection 
even  in  your  lowest  degradation,  and  have  stood 
over  you,  wrung  with  the  agony  which  a  mother 
must  have  felt  for  her  first  born,  when  bound  as 
a  victim  for  sacrifice.  Under  these  circumstan- 
ces, we  cannot  doubt  the  sincerity  of  your  grief; 
at  such  wretchedness  our  hearts  melt  with  pity. 
But  you  are  not  to  consider  this  repentance  as 
effectual  until  a  thorough  change  of  conduct  is 
produced  ;  until  the  criminal  indulgences  are  re- 
nounced, the  moral  sense  has  recovered  its  tone, 
and  conscience   resumed   its  authoritv:  until  vou 


190  ESTIMATION    OF    OURSELVES. 

find  yourself  able  to  resist  the  solicitations  to 
2;uilt,  and  time  has  evinced  the  completeness  of 
the  reformation.  It  may  be  that  the  means  and 
opportunities  of  criminal  indulgence  are  not  now 
within  your  reach  ;  you  make  a  virtue  of  neces- 
sity, and  because  you  cannot  do  wrong,  you  ima- 
gine that  you  would  not,  if  you  possessed  the 
power.  Or  perhaps  at  the  present  moment  your 
criminal  desires  are  suppressed,  and  you  feel  no 
movements  of  evil  within  you.  Yet  are  you 
certain  that  they  are  extinct;  do  the  embers 
need  any  thing  more  than  the  breath  of  tempta- 
tion to  fan  them  into  a  flame  ?  If  again  exposed 
to  trial  would  not  your  passions  again  make  you 
their  captive  ?  But  though  your  resolutions  of 
virtue  are  now  cordial  and  sincere,  repentance  is 
not  accomplished  until  restitution  is  made,  where 
restitution  is  practicable. 

Real  virtue,  christian  goodness,  is  something 
permanent  and  habitual.  It  is  a  temper,  which 
intermingles  itself  with  the  ever  varying  chan- 
ges of  human  life ;  it  is  the  application  of  the 
principles  of  religion  to  the  ordinary  duties,  ac- 
cidents, sufferings,  and  pleasures  of  every  day ; 
which  must  lie  down  with  us  on  our  pillows, 
and  accompany  us  in  all  our  solitary  walks  : 
I  remember  thee  upon  my  bed,  says  the  Psalm- 
ist, and  meditate  on  thee  in  the  night-watches. 
Sighs,  which  arc  wrung  from  our  hearts  only  in 


ESTHMATION    OF    OURSELVES.  191 

vChioment  of  accidental  despondency,  and  tears, 
whicli  fall  only  from  some  flying  cloud,  that  hap- 
pens to  pass  over  the  mind,  and  desires  and  re- 
solutions which  succeed  them,  and  transient  as 
the  rainbow,  appear  only  while  the  shower  re- 
mains, hardly  deserve  to  be  taken  into  the  ac- 
count in  the  estimation  of  our  characters.  To 
determine  whether  the  influence  of  reliofion  and 
virtue  is  with  us  what  it  ought  to  be,  we 
must  ascertain  whether  its  influence  is  perma- 
nent, habitual,  and  universal.  This  can  be  de- 
termined only  by  tracing  back  our  conduct  for 
a  length  of  time,  and  through  a  long  series  of 
the  duties  and  trials,  which  bear  company  with 
every  day  and  hour  of  human  life.  Judge  of 
yourselves  then  not  by  any  single  act,  but  by  a 
long  continued  course  of  actions  ;  not  by  any  sud- 
den or  transient  emotions,  but  by  your  habitual 
frame  of  mind  and  heart ;  look  chiefly  at  your 
ordinary  temper,  at  the  associations  and  senti- 
ments, which  prevail  in  your  soul ;  and  observe 
the  course  and  tendency  of  that  beaten  track  of 
conduct,  which  you  have  pursued. 

III.  Thirdly,  select  with  care  the  standard  by 
which  you  undertake  to  judge  yourselves.  We 
dare  not,  says  the  apostle,  make  ourselves  of 
the   number,   or  compare  ourselves   Avith  some 


192  ESTIMATION     OF    OURSELVES. 

who  commend  themselves ;  but  they,  measuri||^ 
themselves  by  themselves,  and  comparing  them- 
selves among  themselves,  are  not  wise.  But  we 
will  not  boast  of  things  without  our  measure, 
but  according  to  the  measure  of  the  rule,  which 
God  hath  distributed  to  us ;  a  measure  to  reach 
even  to  you.* 

Do  not  regard  the  opinion  of  others  as  a  rule 
and  measure  of  your  duty.  Their  opinion  is  as 
often  built  on  caprice  and  prejudice  as  on  truth. 
The  good  opinion  of  the  world  is  frequently 
purchased  by  other  means  and  at  a  less  expense 
than  by  christian  virtue.  Do  not  think  it  suffi- 
cient, that  you  are  as  good  as  or  better  than 
others.  The  virtue  of  another  person  cannot 
be  the  proper  measure  of  yours ;  nor  is  it  enough 
that  you  are  free  from  vices  or  defects,  with 
which  others  are  chargeable  :  you  may  have 
those  which  are  peculiar  to  yourself.  The  defi- 
ciences,  and  faults,  and  vices  of  other  per- 
sons cannot  be  allowed  in  extenuation  of  your 
own.  To  every  man  is  given  a  proper  and  sim- 
ple rule  of  duty ;  that  rule  is  the  precepts  of 
the  gospel,  applied  according  to  his  talents  and 
circumstances.  Vice,  folly,  and  unprofitableness, 
in  every  person  and  degree,  it  explicitly  con- 
demns.    The  very  appearance  of  evil  is  to  be 

♦  2  Corintliians  x.  12. 


ESTIMATION    OF    OURSELVES.  193 

^'oided.  But  your  attainments  will  be  measur- 
ed by  your  power.  Inquire  then  whether  you 
allow  yourself  in  any  thing,  which  you  knoAV  to 
be  wrong- ;  whether  you  cherish  with  compla- 
cency any  vicious  propensity  or  sentiment ;  or  are 
the  slave  of  any  evil  habit.  Inquire  if  you  are 
as  active  and  faithful  in  the  work  of  your  moral 
improvement,  if  you  are  as  useful,  if  you  are 
as  devout,  zealous,  and  conscientious  as  your 
power  and  obligations  permit  and  require.  Ris- 
ing as  far  as  possible  above  the  flattery,  which 
men  are  accustomed  to  practise  on  themselves, 
solemnly  ask  yourself,  whether  you  always  feel, 
think,  speak,  and  act,  as  a  christian  ?  If  you  faith- 
fully try  yourselves  by  this  standard,  it  will  af- 
ford a  true  result. 


IV.  Next  view  your  character  and  conduct  in 
the  light,  in  which  your  observation  of  the  course 
and  termination  of  human  life  should  lead  you 
to  regard  them. 

Look  around  upon  mankind  and  remark,  how 
many  are  living  in  unconcern,  with  respect  to 
every  thing  but  the  present  day  and  the  present 
world ;  how  many  are  practising  on  themselves 
gross  deceptions  as  to  their  state  and  character  ; 
how  little  good  wishes  and  intentions  alone  avail 
towards  the  discharge  of  our  duties  :  how  sol- 
25 


194  ESTIMATION    OF    OURSELVES. 

dora  any  half-way  reformations  are  permanenti;» 
how  rarely  resolutions  of  amendment,  which  are 
not  immediately  begun,  arc  executed.  Think 
how  few  live  consistently  with  their  principles 
and  professions.  Forget  not  that  the  progress 
of  time  cannot  be  for  an  instant  arrested,  and 
that  you  are  constantly  moving  on  with  the 
stream.  Remember  that  death  is  as  certain  as 
life.  Reflect  that  hundreds  of  mortals,  even 
during  the  hour  that  we  have  now  finished,  have 
been  summoned  to  depart  in  the  germ  of  all 
their  plans  of  reformation,  usefulness,  and  vir- 
tue. These  considerations  should  fill  you  with 
distrust  of  yourself.  They  should  lead  you  to 
the  Inost  severe  examination  of  the  secret 
springs  of  your  conduct.  They  should  make 
you  fear  lest  any  indiscernible  medium  conceals 
you  from  yourself.  Perhaps  you  are  among  that 
deluded  multitude,  who  are  measuring  the  fruit 
in  the  season  of  blossoms;  and  are  considering 
their  good  purposes  as  so  many  actual  attain- 
ments, and  are  counting  on  to-morrow's  refor- 
mation, and  to-morrow's  obedience,  and  to-mor- 
row's usefulness  as  already  accomplished.  Alas  ! 
how  many  wretched  beings  will  this  very 
night  be  cut  off  in  the  midst  of  their  sins, 
with  this  treacherous  word  to-morrow  on  their 
lips. 


ESTIMATION    OP    OURSELVES.  195 

•  The  appearance  of  objects  is  much  affected 
by  the  station,  from  which  they  are  viewed;  how 
different  do  they  seem  when  surveyed  in  pros- 
pect and  when  contemplated  in  retrospect.  We 
must  each  of  us  occupy  a  station,  where  the  con- 
duct of  life  will  exhibit  a  different  aspect,  fiom 
what  it  wears  when  viewed  from  any  other. 
That  station  is  a  death-bed ;  the  verge  of  time  ; 
the  close  of  probation ;  the  threshold  of  eternity, 
from  Avhlch  there  is  only  a  step  to  the  judgment 
of  God.  It  would  be  wise  sometimes  to  ima- 
gine that  hour  arrived ;  the  world  shut  out ; 
earthly  passions  extinct ;  earthly  objects  stript 
of  their  false  colours ;  all  delusions  vanished ; 
the  soul  loosened  for  its  entrance  upon  eter- 
nity ;  and  then  compelled  to  view  the  past 
in  its  solemn  connexion  with  the  future.  Taking 
this  stand,  and  bringing  these  impressions  home 
to  the  mind,  judge  if  the  excuses,  which  you 
now  offer  to  your  conscience,  are  valid.  Inquire 
if  the  sentiments,  which  you  now  cherish,  will 
then  be  regarded  with  complacency ;  if  the  course 
of  life,  which  you  now  follow,  is  such  as  you  can 
then  approve  ;  if  your  moral  and  religious  at- 
tainments arc  what  you  will  then  think  you 
ought  to  have  made.  If  they  will  not  stand  this 
test,  th6y  will  not  stand  a  test,  to  which  in  the 
course  of  nature  they  must  be  subjected,  and  by 


196  ESTIMATIO.N    OF    OURSELVES. 

which  it  is   of  infinite  moment  that  they  should 
be  approved. 


V.  Lastly,  endeavour  always  to  think  of  yourself 
under  a  full  persuasion  of  the  omniscience,  and 
of  the  unerring  judgment  of  God. 

We  may  deceive  our  fello\v-men.  We  may 
often  impose  on  ourselves.  There  is  one  Being, 
who  cannot  be  deceived;  from  Him  conceal- 
ment is  impossible.  He  is  conscious  no  less  to 
tlie  embryo-desire  and  purpose  than  to  the 
M'ords  and  actions.  His  knowledge  is  perfect ; 
to  his  judgment  we  are  all  amenable ;  on 
his  decision  must  rest  our  eternal  destiny. — 
W^itli  Him  every  thing  appears  as  it  is.  With 
Him  truth  is  always  truth,  dishonesty  always 
dishonesty ;  virtue  acknowledged  in  her  pro- 
per character;  and  vice  immediately  detect- 
ed, under  whatever  disguise  she  may  impose 
herself  upon  us.  The  thought  of  passing 
ourselves  upon  him  for  what  we  are  not  is 
vain  and  criniinal.  Judge  of  yourselves  under 
this  conviction  ;  survey  yourselves  in  the  light  ol 
his  countenance.  The  judgment  of  any  and 
every  other  being  in  the  universe  will  then  ap- 
pear in  its  proper  insignificance.  His  disappro- 
bation will  fall  only  on  what  is  wrong;  but  cer- 
tainly upon  every  thing  that  is   wrong;  and  his 


ESTIMATION    OF    OURSELVES.  197 

favour  and  complacency  are  an  infallible  proof  of 
what  is  good  and  excellent.     Such  are  the  prin- 
ciples  on  which  every  one,  who  would   form  a 
true  estimate  of  himself,  who  wishes  to  become 
a  good  man,  and  who  would  have  the  secure  ap- 
probation of  his   own    heart,  should  conduct  the 
business  of    self-examination.     Could   we   enter 
into  the    purposes  of  one  convinced  of  his  folly, 
defects,  and  sins,  solicitous  after  his  amendment, 
and  determined   to   lead  a  rational  and  christian 
life,  wo  should   hear   him   resolve  ;  I  will   com- 
mune  with   my  own  heart,  and  strictly  examine 
my   whole  character.     I   will   survey  myself  in 
the  various  relations  and  trials,  in  which  the  pro- 
vidence of  God  calls   me  to   act  and  suffer.     I 
will  consider   myself  when  standing  exposed   to 
the   observation  of  my  fellow   men,  my  friends 
and  my  enemies  ;  and  I  will  closely  follow  myself 
in  my  dark  and   solitary  hours.     I  will  compare 
myself    with    that    unerring  standard  of  duty, 
which    religion   prescribes.       I   will    never  for- 
get   the   rapid    passage    of    time  ;    considering 
that  every  age  has   its  appropriate   obligations, 
and  that   it  will  be  too  late   to  perform  in  the 
autumn  duties,  which  belonged  to  the  spring.     I 
will  sometimes  consider  as  already  arrived  the 
summons,  which  calls   me  to  give  up  an  account 
of  my  stewardship;    and  will    place    myself  in 
the  unveiled    presence  and  inspection  of  an  om- 


198  ESTIMATION    OF    OURSELVES. 

niscient  Judge ;  penetrated  with  the   sentiment 
of  the  divine  purity,  my  character  will  inspire 
within  me   only   regret    and     penitence.       The 
heavens    are   not  clean    in   his    sight,     and  his 
angels   he  charges   with  folly.     Enter  not  into 
judgment  with  thy  servant,  O  Lord,  for  in  thy 
sight  no  flesh  living  shall  be  justified.     But  the 
pangs  of  regret,  and  shame,  and  sorrow,  I  de- 
serve ;  they   belong   to  me,  who  in  so  many  re- 
spects am  not,  and  am  so  far  from  being,  what  I 
should  be.     I  will  cherish  these  sentiments  as  a 
source   of  virtuous  resolution   and  as  a  constant 
excitement   to  christian   duty  and  improvement. 
The  darkness,  which,  in  such   a  review  of  my- 
self, overwhelms   me,   I    will   regard  as  the  har- 
binger   of  the    dawn    of  new    life    in    my  soul. 
Through   his  gracious   aid,  who  will   not  reject 
the  returning  prodigal,  my  purposes  shall  ripen 
into   immediate   execution.     The  glass  of  life  is 
emptying  itself    fast,    and  its  short    hour   will 
soon  terminate  :   I   will  begin  without  delay  the 
work  of  eternity. 

Happy  is  he,  my  friends,  who  in  such  disposi- 
tions as  these,  prosecutes  that  faithful  examina- 
tion, which  has  now  been  recommended.  They 
are  the  best  foundation  of  improvement.  They 
afford  the  surest  pledge  of  success.  May  God 
dispose  us  to  consider  these  things  Avith  an  indi- 
V  idual  and  conscientious  application.     May  it  be 


ESTIMATION    OF    OURSELVES.  199 

always  our  prayer,  Search  us,  O  God,  and  as- 
sist us  to  search  ourselves  ;  try  us,  and  enable 
us  to  try  ourselves ;  see,  and  enable  us  to  see, 
if  there  be  any  wicked  way  in  us,  and  lead  us 
in  the  way  everlasting. 


SER310N  XTII. 


CONSCIENCE. 


PROVERBS  XXI.  a 

EVERY   WAY   OF  A   MAN  IS  RIGHT    IN    HIS    OWN    EVES  ;     BUT    THE 
LORD    rONDERETH    THE    HEART. 

The  faculties  of  man  indicate  his  duty.  It  is 
not  for  him  to  be  impelled  by  appetite  and  pas- 
sion only ;  or  to  be  wholly  under  the  control  of 
exterior  circumstances.  He  has  an  internal 
guide  ;  he  is  capable  of  perceiving  a  moral  dis- 
tinction in  actions,  and  has  judgment  of  himself 
to  determine  what  is  right.  Too  much  atten- 
tion cannot  be  given  to  the  cultivation  of  this 
distinctive  and  noble  faculty.  The  duty  of  im- 
proving the  conscience  is  obviously  inferred  from 
the  text ;  and  we  are  there  reminded  of  a  tri- 
bunal, at  which  its  decisions  will  be  fmally  re- 


CONSCIENCE.  201 

versed  or  confirmed.  To  this  duty  and  conside- 
rations, which  arc  connected  with  it,  I  now  ask 
your  attention. 


I.  I  remark  first,  that  conscience  is  the  proper 
and  supreme  guide  of  duty.  We  always  should 
consult  and  be  governed  by  our  conscience  in 
opposition  to  every  other  authority. 

Why  should  conscience  have  been  given,  if  it 
was  not  designed  for  our  direction?  When  a 
man  neglects  its  counsel,  does  he  not  disregard 
the  highest  distinctions  of  his  nature  ?  Are  not  the 
satisfaction,  which  we  experience  in  following 
our  own  judgment,  and  the  uneasiness  and  re- 
morse, which  we  cannot  escape,  when  we  op- 
pose it,  an  incontrovertible  indication  of  the  will 
of  the  Author  of  our  constitution.'*  The  scrip- 
tures throughout  treat  man  as  one  who  is  to 
judge  and  act  for  himself.  Every  man  shall 
bear  his  own  burden.  Prove  all  things;  hold 
fast  that  only,  which  is  good.  Moral  responsi- 
bility is  a  personal  concern  and  cannot  be  trans- 
ferred to  another  ;  as  another  cannot  be  re- 
sponsible for  us,  we  ourselves  must  be  the  judges 
of  our  duty.  We  may  be  instructed  by  the 
wisdom,  or  aided  by  the  advice  and  example  of 
others,  but  the  ultimate  decision  of  our  duty 
must  rest  with  ourselves. 
26 


202  CONSCIENCE. 

But  by  conscience  as  the  rule  of  conduct  is  not 
intended  as  is  by  many  supposed,  a  distinct  faculty 
which  is  innate  and  self-taught,  and  which  instinc- 
tively points  out  the  course  of  rectitude.  We  in- 
tend only  the  calm  judgment  of  the  mind  on  a 
view  of  the  action  or  conduct  suggested  in  its  ori- 
gin, aspects,  and  consequences,  and  upon  a  strict 
comparison  of  it  with  rules  of  duty,  which  rea- 
son, experience,  and  revelation  enjoin.  The 
epistle  to  the  Hebrews  speaks  of  some,  who  had 
their  senses  exercised  to  discern  between  good 
and  evil.*  We  may  observe  as  great  a  diffe- 
rence in  the  moral  sentiments  of  different  per- 
sons as  in  their  perception,  taste,  judgment,  me- 
mory, or  any  other  faculty  of  the  mind ;  much 
depends  on  the  cultivation,  which  is  bestowed  on 
them.  In  different  individuals  conscience  is  found 
to  exist  in  different  degrees  of  sensibility,  purity, 
intelligence,  and  accuracy  of  discrimination. 

He  only  may  be  said  to  act  conscientiously,  to 
whom  his  duty  is  a  subject  of  serious  inquiry  ;  who 
endeavours  to  preserve  his  judgment  from  every 
wrong  influence  ;  who  submits  not  to  any  impro- 
per control  over  his  sentiments  ;  who  views  the 
conduct,  in  which  he  allows  himself,  in  the  light 
of  reason,  experience,  and  religion ;  and  doea 
always  and  only  what  his  own  mind,  thus  inform- 

•  Hebrews  v.  14. 


CONSCIENCE.  203 

ed  and  considerate,  pronounces  to  be  his  duty. 
In  such  persons  conscience  is  an  cnhghtened,  ac- 
tive, and  commanding  principle  ;  they  consult  its 
decisions ;  they  feel  its  slightest  admonitions ; 
its  approbation  is  the  first  object  of  their  desire. 
Conscience  to  a  good  man  is  the  vicegerent  of 
heaven ;  to  him  its  voice  is  the  voice  of  God ; 
he  listens  to  its  persuasions  with  grateful  atten- 
tion, for  its  persuasions  are  to  him  the  entreaties 
of  a  faithful  friend  ;  he  receives  its  reproofs  with 
humility  and  meekness,  persuaded  that  they  are 
deserved,  and  designed  for  his  good;  and  he 
submits  to  its  requisitions  with  unreserved  obe- 
dience. 


11.  I  remark  in  the  second  place  that  although 
we  are  bound  to  follow  the  decisions  of  our  best 
judgment,  yet  are  we  liable  to  great  errours  in 
our  views  of  our  duty.  The  decisions  of  con- 
science are  not  always  founded  on  just  principles. 
Those  actions  are  always  to  be  avoided  of  the 
correctness  of  which  we  doubt ;  but  with  the 
strong  persuasion  of  our  own  minds  as  to  the 
rectitude  of  our^onduct,  we  may  do  that  which 
is  criminal. 

The  conscience  must  be  instructed  in  the  prin- 
ciples  of  moral  duty,  established  by  the   will  of 


204  CONSCIENCE. 

God.     The  magistrate,   with   the   best  disposi- 
tions,  may  err,  unless  he   possesses  a  knowledge 
of  the  law  by  which  what  is  just  in  the  case  may 
be  determined,  and  of  the  circumstances  of  the 
case,  to   which  it  is  his   province  to  apply  this 
law.     The  great   principles  of  moral   duty  are 
unchangeable ;  and  their   province    is    of    wide 
extent.     But   the  application    of    its    principles 
must  be  in  a  certain  degree  discretionary,  and 
always  have  reference  to  the  peculiar  and  differ- 
ing circumstances   of  different  individuals ;  their 
condition,  connexion,  talents,  and  opportunities  of 
influence  and   usefulness.     Every  character  and 
situation   in  life  has  its  peculiar  duties.     A  par- 
ticular course   of  conduct,  which  would  be  obli- 
gatory upon  an   individual  under  certain  circum- 
stances, might  not  be  so  to  another  person  or  in 
a  change  of  condition.     The  -second  great  com- 
mandment of  the  law  is  love  to  our  neighbour ; 
the  duty  is   universally  binding;  but  the  proper 
measure  and  expression  of  this  sentiment,  in  any 
individual  case,  must  be  regulated  by  the  power 
to  give  and  the  necessities  of  the  object  to   be 
relieved.     Ignorance   of  our  duty,  which  is  vo- 
luntary, or  which   might   be  #ivoldcd,  is  highly 
criminal ;    inattention  to    the  circumstances,    in 
which  we  are   called  to  act,  has  no  excuse ;  and 
we  cannot  be  too  solicitous  lest  it  might  justly  be 


CONSCIENCE.  205 

said  of  us,  that  we  blind  our  minds   and  harden 
our  hearts. 

The  decisions   of  conscience  are  liable   to  be 
affected   by  prejudice,   caprice,  temper,  passion, 
and  innumerable  other  circumstances,  whose  in- 
fluence should   as  far  as  possible  be  understood. 
From   education    or  custom  actions,  which   are 
criminal,   sometimes   appear  right    to    us.     We 
are  disposed  to  believe  in  the  rectitude  of  con- 
duct, which  coincides  with  our  predominant  in- 
clinations, and  to  which  we  are  strongly  prompt- 
ed, by  our  appetites   and  passions.     Many    are 
governed   by  first   impressions,   and   a   direction 
being  suddenly  given  to  their  views,  they  through 
obstinacy  of  temper  adhere   to   them.     The  in- 
fluence of  authority,  example,  numbers,  and  anti- 
quity is  great.     We  deem  actions  right,  because 
they  have  been  so  considered   by  men  of  distin- 
guished  powers  of  mind,   who  yet  were  them- 
selves as  much  under  the   influence  of  prejudice 
and  passion  as  others.     Or  they  are  recommend- 
ed, because   they  arc  allowed   and  practised  by 
men,  who,  in  other  respects,  arc  entitled  to  our 
veneration  and  esteem.     Or  we  are  persuaded 
to  follow  a  multitude  to  do  evil,  and  bow  in  sub- 
mission  to  customs   of  long   standing,  imagining 
that   mere  numbers  is  a  test  of  rectitude  ;  and 
that  what  has  been  universally  and  for  a  length 
'..'f  time  rrroivrd  mav  on  tlior<o  ncrount-^  bo  view- 


206 


CONSCIENCE. 


ed  with  approbation.  The  power  of  sell-inte- 
re.'t  is  great.  Duty  often  demands  important 
sacrifices  ;  yet  we  do  not  readily  rehnquish  what 
wo  liighly  value.  When  personal  profit  throws 
its  mist  over  our  eyes,  objects  cease  to  appear 
in  their  proper  form  ;  we  are  too  easily  persuad- 
ed of  the  rectitude  of  that  which  is  conducive 
to  our  immediate  advantage  ;  and  are  ready  at 
every  favourable  turn  to  forsake  the  road,  which 
is  expensive,  and  rugged,  and  wearisome.  Our 
views  of  duty  are  often  materially  affected 
through  mere  indolence.  We  are  averse  to  the 
labour  of  inquiry ;  we  fall  in  with  the  first  de- 
cisions of  the  mind,  and  see  no  better,  because 
we  will  look  for  no  other  way.  In  all  these  in- 
stances, and  under  other  influences,  which  we 
need  not  enumerate,  Ave  may  act  with  the  full 
satisfaction  of  our  own  minds,  and  yet  do  wrong. 
We  are  to  submit  to  the  decisions  of  conscience, 
jet  the  decisions  of  a  conscience,  unenlightened, 
blinded  by  passion,  or  perverted  by  caprice,  ob- 
stinacy, or  self-interest,  are  most  likely  to  be  er- 
roneous. When  the  blind  lead  the  blind,  the 
consequences  are  easily  imagined  ;  and  though 
the  way  of  a  man  may  be  right  in  his  own  eyes, 
it  may  be  altogether  wrong  in  the  sight  of  an 
omniscient,  holy,  and  infallible  Judge. 

111.   Need  we  inquire,  in  the  next  place,  hoAV 
far  the  state  of  the  conscience  may  involve  us  in 


CONSCIENCE.  207 

guilt  ?  No  moral  principle  is  better  established  or 
more  easily  understood,  than   that  our  duty  is  to 
be  measured  by  our  power.     We  must  do  as  well 
as  we  can,  and  all   that  we  can;   more  is  not  re- 
quired  of  us.     We   are  not  criminal  for  follow- 
ing  the  determinations   of  our  conscience  ;  but 
we  may  be  highly  criminal,  if  through  our  neg- 
lect, the  misimprovement   of  our  advantages,  or 
the  depravity  of  our  affections  and  conduct,  the 
conscience   is  ignorant,  prejudiced,  erroneous,  or 
perverted.     There  are  cases,  in  which  the  pow- 
ers of  the  mind,   on  which   the   improvement  of 
the  conscience  depends,  may  be  naturally  small ; 
there  are  situations,  in  which  the  means  of  mo- 
ral  education  are   few  and  inferiour ;  there  are 
communities,  in  which  the  state  of  moral  senti- 
ment is  universally   corrupt   and  low ;  here  we 
cannot  expect    improvements    similar   to   those, 
which  ought  to  be  found  in  other  and   favoured 
communities.     But  wherever  there  is  neglect  of 
our  advantages   and   powers,  where  the  matter 
of  duty  is  not  a  subject  of  habitual  and  serious 
inquiry,  where    exertions  arc  not    made   to  in- 
struct, and    purify  the   moral  sentiments,  where 
men  fail  to  try  their  conduct  by  the  established 
principles  of  duty  and   virtue,  where  the  moral 
eye  is  not  single  or  clear,  then  the  whole  body 
is  full  of  darkness ;  and  in  instances  of  peculiar 
moral   privilege,   wo  mav  well  sav.  how  great  is 


208  CONSCIENCE. 

that  darkness !  Then  men  become  as  criminal 
for  wrong  sentiments  as  for  wrong  actions ;  the 
moral  poison  diffuses  itself  throughout  the  con- 
stitution ;  and  they  stand  obnoxious  to  the  seve- 
rity of  God's  judgments. 

The  duty,  to  which  these  considerations  lead, 
is  plain  and  important. 

1.  They  first  suggest  a  lesson  of  caution. — 
The  satisfaction  of  our  own  mind  is  above  all 
estimation,  when  it  arises  from  correct,  and  reli- 
gious principles  of  conduct ;  and  the  conscience 
is  of  so  enlightened,  susceptible,  and  unperverted 
a  character,  that  you  may  be  satisfied  its  deci- 
sions correspond  with  the  decisions  of  Him,  who 
is  of  purer  eyes  than  to  behold  iniquity ;  and 
may  listen  to  its  commendation  as  to  the  approv- 
ing sentence  of  God  your  judge.  But  be  not 
satisfied  with  its  approbation  until  you  know  its 
character,  and  understand  on  what  principles  its 
judgment  is  given.  Confide  not  in  any  persua- 
sion however  strong,  until  you  are  assured  that 
it  is  the  result  of  a  serious,  impartial,  and  inde- 
pendent examination  of  your  character,  powers, 
privileges,  and  relations,  a  careful  study  of  your 
duty,  and  a  faithful  comparison  of  what  you  are, 
with  what  the  word  of  God,  the  only  infallible 
standard  of  duty,  requires  that  you  should  bo. 


CONSCIENCE.       ^  209 

2.  Our  subject  next  suggests  the  duty  of  culti- 
vating and  guarding  the  conscience. 

When  we  have  made  the  best  use  in  our  pow- 
er of  the  advantages,  which  our  situation  affords, 
for  obtaining  a  knowledge  of  our  duty,  then, 
though  our  judgment  may  be  erroneous,  we  are 
free  from  guilt ;  but  neglect  or  indifference  in 
this  duty  has  no  excuse.  We  are  bound  there- 
fore to  enlighten  our  conscience  and  to  secure  it 
from  every  influence,  which  would  impair  or 
pervert  its  exercise.  We  must  be  ever  on  our 
guard,  lest  it  should  be  swayed  by  our  passions 
and  prejudices,  and  especially  lest  it  should  be 
corrupted  by  our  course  of  life.  The  practice 
of  vice  is  in  the  highest  degree  unfriendly  to  the 
moral  judgment.  It  destroys  all  delicacy  of  mo- 
ral feeling;  it  tends  to  exclude  from  the  atten- 
tion those  considerations  of  religion,  by  which 
our  conscience  should  be  regulated,  but  which 
cannot  suggest  themselves  to  the  vicious  mind, 
without  pain  and  mortification  ;  and  it  ultimately 
extinguishes  that  feeling  of  responsibility,  with- 
out which  conscience  cannot  exist.  It  is  highly 
important  that  we  habitually  observe  the  sug- 
gestions of  conscience ;  and  spare  no  pains  to 
preserve  its  sensibility.  It  is  said  to  the  praise 
of  one  in  former  times,  that '  his  heart  was  ten- 
der,' and  to  the  infamy  of  others,  that  '  their 
consciences  were  seared  as  with  a  hot  iron.' 
27 


210  CONSCIENCE. 

These  epithets  express  exactly  what  we  should 
desire,  and   what   we   should   avoid.     In   well- 
educated  children,  whose   spirits  have  not  been 
broken  down  by  excessive   punishment,  reproof, 
or  mortification,  in  the  children  of  virtuous,  con- 
scientious parents,  we   often  find   a  strong  sense 
of  shame  and  honour,  the  nicest  discrimination 
of  right  and  wrong,  and  an  extreme  tenderness 
and  scrupulousness  of  feeling  on  moral  subjects. 
This  temper  is  invaluable.     Wherever  it  exists, 
in  youth  or  adult  age,  we  cannot  too  assiduously 
nourish  it.     ^Vc  should  aim  to  preserve  the  con- 
science so  tender,  that  it  should  be  always  alive 
to  the  obligations  of  religion  and  virtue ;  that  it 
should  shrink  from  the  intrusion  of  the  thoughts 
of  vice  ;  that  even  a  suspicion  of  having  done 
wrong  should  fill  us  with   pain   and  solicitude ; 
and  the  convictions   of  guilt  should  pierce  the 
heart  with   anguish,  should  excite   the  deepest 
penitence,  and  the  strongest  resolutions  and  ef- 
forts against   a  repetition  of  the   oflfence.     We 
should  anxiously  guard  against  every  thing,  which 
might  produce   an  obduracy   of  moral  feeling; 
Avhich  might  check  or  weaken  our  attachment  to 
virtue,  or  contribute  to  render  vice  in  any  degree 
less  the  object  of  our  fear  and  abhorrence. — 
The  pain,  which  we   feel  after  having  ourselves 
done  wrong,  the  sorrow  or  disgust,  which  arises 
in  us  from  witnessing  the  vices  of  others,  we 


CONSCIENCE.  211 

should  never  suppress,  but  give  them  free  indul- 
gence, and  endeavour  to  render  them  more 
acute  ;  their  effects  must  be  salutary.  To  the 
admonitions  of  conscience,  we  sfiould  listen  al- 
ways with  deep  attention;  often  slighted,  they 
will  cease  to  be  given,  and  will  not  soon  solicit 
admission  to  the  heart,  whence  they  have  been 
rejected  with  indifference  or  contempt. 

3.  The  last  obligation  of  which  we  shall 
speak,  but  the  first  in  importance,  is  that  of  re- 
gulating our  sentiments  of  duty  by  a  regard  to 
the  judgment  of  God.  The  way  of  a  man  may 
be  right  in  his  own  eyes,  but  the  Lord  ponder- 
eth  the  heart.  He  only  is  the  infallible  judge 
of  right  and  wrong,  of  truth  and  falsehood,  of 
virtue  and  vice.  His  eye  explores  the  deepest 
concealments  of  the  human  soul.  He  perfectly 
understands  the  various  influences,  which  affect 
the  character.  By  him  actions  are  weighed  in 
their  remotest  origin  and  motives,  in  all  their 
relations  and  consequences.  Consider  always 
the  principles  and  conduct,  which  you  pursue,  as 
amenable  to  his  judgment ;  try  them  by  his  will, 
as  far  as  that  will  is  explicitly  revealed  to  you : 
you  may  regard  them  as  correct  and  safe,  if  they 
meet  his  approbation;  they  must  be  otherwise, 
if  condemned  by  him.  Let  every  appeal  to  con- 
science present  itself  to  your  mind  as  an  appeal 


218  CONSCIENCE. 

to  God;  its  decisions  must  be  reviewed  at  his 
high  and  dread  tribunal.  God  cannot  be  deceiv- 
ed. No  pretence  nor  disguise  can  avail  any 
thing  with  him.  No  wilful  ignorance,  no  blind 
confidence,  no  rash  and  prejudiced  decisions,  can 
be  allowed  with  him,  in  place  of  purity  of  inten- 
tion, and  of  that  close  and  vigilant  examination  oi 
our  hearts  and  lives,  and  that  solicitous,  and  as 
far  as  circumstances  allow,  that  enlightened  dis- 
crimination of  our  duty,  which  he  justly  demands 
of  those,  whom  he  has  made  in  his  own  moral 
image,  who  are  bound  by  the  strongest  obliga- 
tions to  practise  what  is  right,  and  to  avoid  what 
is  wrong,  and  who  are  instructed  by  his  own  re- 
velation in  the  true  principles  of  virtue.  The 
principles  of  conduct,  which  we  adopt,  may  lead 
to  results,  whose  extent  no  calculation  can  em- 
brace. The  hour  is  coming,  which  will  try 
every  man's  work.  From  none  of  us  can  it  be 
distant ;  to  some  of  us  it  must  be  near ;  that 
hour,  when  any  earthly  good  or  pleasure,  pur- 
chased at  the  expense  of  Integrity,  will  be  of  no 
value ;  when  every  delusion  will  be  dispelled ; 
when  it  must  be  seen,  that  a  life  of  thoughtless- 
ness, worldliness,  dissipation,  or  vice,  is  the  great- 
est folly,  as  well  as  the  greatest  misery;  that  a 
heart  tortured  by  the  compunctions  of  guilt 
nourishes  within  itself  a  worm,  which  never  dies; 
and  that  a  life   regulated  by  wisdom  and  piety 


CONSCIENCE.  213 

and  a  conscience  at  peace  with  God  and  man  are 
the  best,  not  to  say,  the  only  ground  of  hope  of 
his  eternal  favour. 

To  the  young  this  subject  addresses  itself  with 
peculiar  force.  The  purity  of  your  minds  is  as 
yet  unstained  by  any  deep  pollution  ;  your  hearts 
are  tender,  and  susceptible  to  the  full  influence 
of  honour,  benevolence,  and  religion.  In  this 
inquisitive  period,  while  as  yet  your  minds  are, 
in  a  great  degree,  unperverted  by  guilt,  by  any 
sordid  calculations  of  interest,  or  by  the  corrupt- 
ing influence  of  the  world,  be  diligent,  solicitous, 
and  persevering  in  establishing  the  best  principles 
of  moral  conduct.  Cherish  that  virtuous  sensibili- 
ty, those  high  sentiments  of  honour  and  truth,  of 
purity  and  religion,  which  glow  in  your  soul,  as 
the  security  of  your  innocence,  the  pledge  of 
your  virtue,  the  excellence  of  your  character, 
and  the  basis  of  respectability  and  happiness. 
Respect  even  the  most  delicate  scruples  of  con- 
science ;  and  let  nothing  induce  you  to  violate 
its  injunctions.  The  moral  sensibility  when  once 
impaired,  is  w'th  difficulty  restored.  Be  always 
on  your  guard  against  the  blandishments  and 
subtle  corruptions  of  vice.  When  it  appears 
less  odious  to  you  than  it  has  done  before,  when 
you  view  it  without  pain,  Avith  patience,  with 
complacency,  when  the  blush  of  shame  ceases  to 
rover  your  face  in  its   presence,  you  must  trem- 


214  CONSCIENCE. 

ble  for  your  safety  ;  you  have  already  advanced 
within  its  precincts ;  fly  this  region  of  danger 
and  ruin,  and  listen  to  the  suggestions  of  con- 
science, as  to  an  angel  from  heaven,  commissioned 
to  hurry  you  from  a  place  devoted  to  destruc- 
tion. The  generous  indignation,  which  burns  in 
your  heart,  at  the  thoughts  of  becoming  the 
slave  of  vice,  cherish  and  invigorate.  Let  not 
the  compassion  for  the  vicious,  which  you  ought 
to  feel,  ever  lessen  your  abhorrence  of  their 
vices.  That  noble  enthusiasm  in  virtue,  which 
sometimes  blazes  within  you,  regard  as  a  direct 
afflatus  from  heaven. 

In  a  conscience  thus  pure,  sensible,  and  enligh- 
tened, you  will  find  a  safe  guide  ;  the  only  effec- 
tual barrier  against  vice  ;  and  a  sure  ground  of 
peace  and  hope  in  life  and  death.  The  noblest 
study  of  a  rational  being  is  the  study  of  his  duty. 
The  best  preparation  for  a  higher  world  is  the 
cultivation  of  that  moral  wisdom  and  purity, 
which  ally  us  to  the  Divinity,  and  of  those 
moral  factilties,  which  constitute  the  glory  of 
our  nature ;  which  will  survive  undiminished 
and  uninjured  the  desolation  of  the  grave,  and 
be  called  into  most  vigorous  exercise  in  the  pre- 
sence of  that  Being,  whose  throne  is  supported 
on  the  pillars  of  moral  righteousness ;  and  who 
has  made  truth  and  virtue  the  supreme  law,  the 
glory,  and  the  happiness  of  the  universe. 


SERMON  XIV. 


CONVERSION. 


ACTS  XXVI.  20. 

■  THAT  THEY  SHOULD  REPENT  AND  TURN  TO  GOD,  AND 
DO  WORKS  MEET  FOR  REPENTANCE. 

Repentance  and  conversion  were  frequent  sub- 
jects of  exhortation  with  the  ancient  prophgts, 
with  John  the  Baptist,  with  Jesus  and  his  apos- 
tles. They  urged  these  duties  with  the  ear- 
nestness which  their  importance  demanded. 
Every  faithful  preacher  of  truth  and  virtue, 
since  tlieir  time,  has  not  failed  to  repeat  the 
emphatical  exhortations  of  the  scriptures  to  men 
to  repent  and  be  converted.  While  mankind 
remain  what  they  are,  repentance  and  conver- 
sion are  duties  of  primary  importance.  With 
many  a  radical  change  of  moral  character  must 


216  CONVERSION. 

take  place  before  they  can  enter  mto  the  king- 
dom of  God. 

This  subject  should  be  understood.  Mistakes 
prevail  in  regard  to  it,  which  are  of  a  pernicious 
tendency.  I  intend  to  offer  some  remarks,  which 
may  assist  in  obtaining  a  correct  view. 


I.  Conversion  respects  only  the  moral  cha- 
racter. We  do  not  understand  by  it  any  change 
in  the  natural  constitution  of  the  mind  or  body ; 
that  a  man,  when  regenerated,  loses  any  of  the 
faculties,  which  his  Creator  has  bestowed,  or 
acquires  others,  which  he  did  not  before  pos- 
sess. In  the  scriptures,  indeed,  God  is  said  to 
take  away  from  men  their  stony  heart,  and  to 
give  them  a  heart  of  flesh  ;*  to  give  them  a 
new  heart  and  a  new  spirit  ;t  men  are  said  to 
bc(jome  new  creatures,  and  to  be  born  again; 
but  this  language  is  figurative.  If  the  change 
implied  in  these  expressions  is  a  physical  change, 
men  would  not  have  been  called  on  to  repent 
and  be  converted,  since  only  a  creative  power 
can  alter  their  nature  ;  nor  would  they  have 
been  required,  as  they  are  by  the  same  prophet, 
from  whom  this  language  is  in  part  quoted,  to 
cast  away  from  tliem    all    their  transgressions^ 

•  Ezckjcl  \i.  IP.  -;  Ibid.  xxNvi.  26. 


CONVERSION.  217 

whereby  they  had  transgressed,  to  make  them  a 
new  heart  and  a  new  spirit,*  and  to  turn  them- 
selves and  hve.  The  strength  of  this  language 
implied  only  the  greatness  of  the  alteration, 
which  they  were  to  make  in  themselves.  When 
Nicodemus  inquired  of  Jesus,  how  it  was  possi- 
ble that  a  man  should  be  born  again ;  our  Saviour 
replied,  that  which  is  born  of  the  flesh  is  flesh, 
but  that  which  is  born  of  the  spirit  is  spirit ;  as 
if  he  had  said,  I  am  not  speaking  of  a  natural 
or  animal  birth,  but  of  one  whicli  is  spiritual  or 
moral ;  and  except  a  man  be  born  of  water,  that 
is,  be  baptized,  which  was  the  customary  rite 
by  which  a  change  of  religion  was  at  that  time 
indicated,  and  of  the  spirit,  that  is,  undergo  an 
alteration  of  sentiment  and  moral  character,  in 
which  he  would  be  assisted  by  the  divine  power, 
he  could  not  see  the  kingdom  of  God,  he  was 
not  prepared  to  become  a  disciple  of  Christ. 
This  conversation  had  reference  to  the  case  of 
Nicodemus,  but  it  admits  of  an  application  to 
other  persons  as  far  as  their  circumstances  corre- 
spond with  his.  A  more  explicit  commentary 
on  this  subject  was  given  by  Jesus,  when  he 
placed  a  little  child  in  the  midst  of  his  disciples, 
and  said,  that  except  they  were  converted  and 
became  as  little  children,   they  could  not  enter 

'  Ezekiel  xviii.  31. 

28 


218  CONVERSION. 

into  the  kingdom  of  God.  This  incident  taught 
them,  tlmt  in  order  to  become  christians,  thej 
must  acquire  the  innocence,  dociHty,  and  meek- 
ness of  children ;  certainly  it  did  not  imply  that 
any  physical  change  was  necessary. 

We  understand  by  conversion,  the  renuncia- 
tion of  erroneous  and  the  adoption  of  true  prin- 
ciples, the  purging  from  the  heart  every  evil 
affection,  and  the  introduction  of  others  which 
are  holy;  tlie  denial  and  subjugation  of  irregu- 
lar and  criminal  desires  and  passions,  and  the 
cultivation  of  those,  which  are  virtuous  ;  the 
breaking  tip  of  sinful  habits,  and  a  course  of  life 
in  accordance  with  religion.  A  change  of  cha- 
racter of  this  description  is  conversion. 

II.  We  observe  next,  that  conversion,  as  im- 
plying a  great  and  remarkable  change  in  senti- 
ment or  moral  character,  cannot  be  necessary  to 
all  persons. — Men  are  educated  in  all  the  innu- 
merable varieties  of  religious  sentiment,  and,  con- 
sequently, unless  it  remains  in  concealment  from 
all,  some  have  from  their  childhood  been  trained 
up  in  the  truth.  If  the  views  of  religion  en- 
tertained by  any  particular  sect  are  conformable 
to  the  gospel — many  have  been  educated  in 
these  sentiments,  have  never  doubted,  and  con- 
tinue with  tlieir  whole   hearts  to  believe  them. 


CONVERSION.  219 

Must  the  relipous  views  of  such  persons  be 
changed  ?  If  their  present  sentinjents  are  cor- 
rect, tlie  aheration  of  them  cannot  be  desired. 
There  are  others  who,  blessed  with  pious  pa- 
rents, have  been  led  in  the  way  in  which  they 
should  go;  whose  hearts  have  always  been  ten- 
der and  merciful ;  on  whose  lips  the  law  of  kind- 
ness lias  always  dwelt ;  who  have  maintained 
the  strictest  self-government ;  who  have  always 
been  accustomed  to  speak  the  truth,  to  be  sober, 
chaste,  temperate,  and  just ;  and  who  have  hum- 
bly sought  to  understand  and  conform  to  the 
gospel.  Kindness  and  mercy,  truth,  temperance, 
and  honesty,  and  the  observance  of  the  institu- 
tions of  religion,  are  all  christian  duties  and  es- 
sentials of  the  christian  character.  The  cha- 
racters, which  we  have  described  have  always 
looked  to  God  with  filial  love,  gratitude,  and 
confidence.  Thouo-h  such  characters  are  rare, 
yet  they  sometimes  appear;  and  through  what 
remarkable  alteration  of  heart,  or  manners,  or 
life,  must  they  pass,  to  come  near  to  the  stan- 
dard of  christian  duty  ?  We  do  not  pretend  that 
any  human  character  is  spotless.  Human  nature 
is  frail,  and  it  cannot  be  said  of  any  man,  that  he 
has  never  transgressed  the  boundaries  of  duty, 
has  never  stumbled  nor  fallen  in  liis  pilgrimage, 
nor  turned  aside  to  repose  in  the  heat  of  the 
day,  nor  been  seduced  by  some  glittering  phan- 


220  CONVERSION. 

torn  into  the  mazes  of  crrour,  nor  been  found 
slaking  his  thirst  at  the  fountain  of  criminal  in- 
dulgence. Even  the  best  christians,  who  liave 
most  deeply  felt  the  power  of  religion,  some- 
times do  the  things  wliich  they  ought  not.  Re- 
pentance with  them  is  a  daily  exercise,  and  they 
are  often  found  supplicating  mercy  from  Him 
whom  they  feel  that  they  have  chiefly  offended. 
But  there  are  those,  who,  "from  their  youth  up, 
have  kept  the  commandments  of  God,"  and, 
though  guilty  of  occasional  inadvertences  and 
transgressions,  have  yet  never  been  addicted  to 
any  sin.  What  alteration  of  character,  deserv- 
ing the  name  of  conversion,  as  it  is  usually  ap- 
plied, can  take  place  in  such  persons,  which 
would  not  be  injurious  rather  than  beneficial? 

On  this  topick,  however,  we  may  appeal  to 
the  teaching  of  Jesus,  as  decisive.  He  says  to 
his  disciples,  "  except  ye  be  converted  and  be- 
come as  little  children,  ye  shall  not  enter  into 
the  kingdom  of  heaven."  Is  it  not  a  fair  infer- 
ence from  this  language,  that  these  children  did 
not  need  conversion,  for  as  he  said  in  another 
place,  of  such  is  the  kingdom  of  God  ?  Is  it  not 
equally  obvious,  that  the  persons,  whom  he  ad- 
dressed, having  themselves  been  children,  did 
not  then  need  conversion.  On  another  occasion 
he  is  more  explicit :  I  came  not  to  call  the  righ- 
teous, but  sinners,  to  repentance.     We  infer  from 


CONVERSION.  22 1 

this,  that  there  were  some  righteous,  who  were 
not  called  to  conversion.  It  is  said,  that  this  was 
merely  the  language  of  ironj  and  satire ;  but 
this  supposition  seems  derogatory  to  the  gravity, 
frankness,  and  dignity  of  his  character. 


HI.  We  remark  next,  that  conversion  cannot 
intend  the  same  thing  to  all  persons.  When 
men  are  required  to  repent  and  be  converted, 
this  injunction  is  not  addressed  to  every  one  in 
the  same  sense  and  extent ;  like  all  the  other 
precepts  of  religion,  it  is  to  be  understood  with 
a  reference  to  the  particular  character  of  the 
persons  immediately  addressed. 

The  condition,  attainments,  views,  and  morals 
of  men,  are  various.  The  change  of  character 
which  took  place  when  a  Pagan  or  a  Jew  was 
converted  to  Christianity,  must  have  been  diffe- 
rent from  any  which  can  be  experienced  by  one 
educated  under  its  light  made  acquainted  with 
the  holy  scriptures  from  his  youth,  and  trained 
to  an  habitual  attendance  on  the  institutions  of 
christian  worship.  The  heathen  in  embracing 
Christianity  must  alter  entirely  his  sentiments  of 
the  Deity.  In  the  place  of  many,  he  must  ac- 
knowledge only  one  God.  Instead  of  his  confi- 
dence in  idols  of  wood  and  stone,  made  to  as- 
sume any  shape  which  his  wild  imagination  might 


222  CONVERSION. 

suggest,  he  was  called  to  the  belief  of  one  indi- 
visible and  universal  spirit,  in  no  respect  an  ob- 
ject of  sense,  and  who  dwells  in  light  which  is 
inaccessible.  Instead  of  the  superstitious,  cruel, 
licentious,  or  unmeaning  rites,  with  which  he 
was  accustomed  to  honour  or  appease  the  objects 
of  his  idolatry,  he  was  to  worship  God  in  spirit, 
and  in  the  beauty  of  holiness.  His  moral  senti- 
ments must  pass  through  a  revolution  hardly  less 
considerable  than  his  religious  opinions;  and  in 
the  disclosures  which  Christianity  made  concern- 
ing a  resurrection  and  a  consequent  state  of  im- 
mortality and  moral  retribution,  a  condition  of 
being,  of  which,  before,  he  had  scarcely  enter- 
tained a  thought,  much  less  a  serious  expecta- 
tion, was  presented  to  his  faith  and  hopes.  The 
Pagan,  in  fine,  was  called  to  renounce  a  religion 
of  endless  superstition,  mystery,  and  magnifi- 
cence, in  whose  rites  he  had  been  trained  from 
his  childhood,  and  to  adopt  a  religion  of  perfect 
simplicity  and  of  the  most  unostentatious  cha- 
racter ;  Avhich  openly  condemned  the  folly  and 
criminality  of  his  former  worship ;  and  which 
peremptorily  commanded  him  to  be  separated 
from  those  Avith  whom  he  was  associated. 

The  Jew,  in  embracing  Christianity,  was  call- 
ed to  an  alteration  of  sentiments,  manners,  pro- 
fession, and  conduct,  little  less  than  that,  which 
we  have  now  described.     It  was  for  him  to  think 


CONVERSION.  223 

of  God,  not  as  exclusively  the  patron  and  friend 
of  his  own  nation,  but  as  no  respecter  of  per- 
sons, as  the  common  father  and  friend  of  all 
mankind.  He  was  no  longer  to  regard  the  tem- 
ple at  Jerusalem,  the  object  of  his  earliest  vene- 
ration, the  central  point  of  some  of  his  strong- 
est associations,  as  the  only  place  whence  an  ac- 
ceptable offering  could  be  presented  to  the  God 
of  his  fathers,  but  to  learn  that  God  was  acces- 
sible to  all  men,  at  all  times  and  in  all  places. 
He  was  to  learn  that  the  imposing  ritual  of  his 
religion  was  to  be  superseded,  and  that  in  place 
of  splendid  sacrifices,  and  whole  burnt-offerings, 
the  Deity  required  above  all  things  the  tribute 
of  a  spiritual  worship,  of  pure  affections,  and  of 
virtuous  lives.  His  sentiments  concerning  the 
Messiah,  the  long  expected  blessing  of  his  na- 
tion, must  be  wholly  altered.  In  place  of  those 
magnificent  anticipations  in  which  he  had  been 
educated  respecting  the  reign  of  the  Messiah 
on  earth,  the  advent  of  a  temporal  prince  and 
conqueror,  and  the  future  glories  and  felicities  of 
his  nation,  his  pride  must  be  humbled  to  the  re- 
ception of  a  despised  Nazarene,  condemned  to 
the  ignominious  death  of  the  cross ;  whose  king- 
dom Avas  in  no  respect  of  this  world ;  whose 
cause  displayed  no  ensigns  of  power,  was  mark- 
ed with  no  brilliancy,  held  out  no  rewards  to  ava- 
rice and  ambition,  promised  no  future  conquests. 


224  CONVERSION. 

and  profiered  in  this  life  to  its  faithful  adherents 
only  ignominy,  persecution,  and  death.  He  was 
to  renounce  those  deep-rooted  prejudices  in  fa- 
vour of  his  own  nation,  whicli  led  him  to  regard 
the  rest  of  mankind  with  contempt  and  hatred, 
and  was  to  receive  the  Gentiles  as  brethren. 
He  was  to  adopt  a  new  rule  of  life ;  and  so  far 
from  considering  his  duty  as  comprised  in  mere 
ritual  observances,  he  was  to  receive  a  law 
which  took  cognizance  of  the  thoughts  and  af- 
fections equally  as  of  the  actions,  and  which  re- 
quired that  his  righteousness  should  exceed  the 
righteousness  of  the  Scribes  and  Pharisees, 
whom  he  had  been  accustomed  to  reverence  as 
models  of  extraordinary  virtue  and  piety.  Such, 
to  the  Pagans  and  the  Jews,  was  the  nature  of 
those  changes  which  were  implied  in  conver- 
sion. Of  men,  in  whose  habits  of  sentiment 
and  conduct  these  revolutions  took  place,  it  might 
well  be  said,  that  they  were  born  again ;  that 
they  became  new  creatures ;  that  they  were 
translated  out  of  darkness  into  God's  marvellous 
light. 

But  it  is  apparent,  that  such  alterations  can- 
not take  place,  with  those  persons,  who  have 
always  enjoyed  the  benefits  of  christian  instruc- 
tion and  worship,  and  who  have  been  trained  to 
the  rules  of  life  which  the  gospel  inculcates. 
Nor  even  to  persons,  who  are  thus  situated,  doe?; 


CONVERSION.  225 

conversion   always   imply  the  same    thing.     All 
men  are  not  involved  in  the  same  ignorance ;  all 
have  not  the  same  defects,  errours,  and  sins.     In 
some   minds  there    are  scarcely  the  elements  of 
religious    knowledge ;    in  others,    w^ho    are    yet 
without   God  and   without   hope   in  the   world, 
there  are  lucid   and   enlarged   views   of  nature 
and    Christianity.     In   some,  sensuality  triumphs 
over  the  soul ;  they  are  men,  whose  God  is  their 
appetite,  and  whose  glory  is  in  their  shame.     In 
others,  avarice  enslaves  the  heart.     Over  some, 
ambition  rules  with  despotick  sway.     The  sin, 
which  most  easily  besets  some  men,  is  drunken- 
ness;  in  others,  it   is  fraud;  in  others,  cruelty. 
The   characters   of  men  are  extremely  various. 
While  some  are  '  wretched,  sold  under  sin,  in  the 
gall  of  bitterness  and  bond  of  iniquity,'  of  others 
we   have   reason   to  hope  that  they  ate  '  almost 
persuaded  to   become   christians,'  that  they  are 
'  not  far  from  the  kingdom  of  God,'  or  that '  hav- 
ing kept  all  the  commandments  from  their  youth 
up,'  they  lack  '  but   one   thing,'  and  are  objects 
of  the  love   of  Jesus  and  of  the   Father.     Re- 
pentance and  conversion  require  that  you  lament 
and    forsake   your    wrong  sentiments   and    sins ; 
they  do  not  require  you  to  renounce  errours  and 
sins,  with  which  you  are  not  chargeable.     You 
are  to  judge  of  the  command  by  what  you  know 
of  yourself.     An  enlightened   and   faithful  con- 
29 


226  CONVERSION. 

science  should  apply  the  injunction.  You  are  to 
learn  what  you  have  to  do,  by  considering  Avhat 
is  possible  to  be  done.  The  field  is  given  you 
to  clear  and  cultivate.  Inquire  into  its  condition; 
the  uses  to  which  it  may  be  best  applied,  and 
the  labour  which  it  most  requires.  Build  up 
the  hedges  which  are  thrown  down ;  turn  up 
the  waste  places ;  exterminate  the  noxious 
weeds.  There  may  be  among  them  valuable 
plants,  which  you  must  protect ;  and  trees,  which, 
if  you  will  cultivate  them,  will  bring  forth  fruit ; 
the  deep  places  must  be  filled  and  the  rough  pla- 
ces made  smooth.  While  you  thus  prepare  the 
ground  for  the  good  seed,  which  is  cast  upon  it,  do 
not  doubt  that  the  Great  Husbandman,  without 
whose  blessing  Paul  may  plant  and  Apollos  wa- 
ter in  vain,  will  dispense  his  rain  and  sunshine  in 
due  proportions,  tliat  it  may  bring  forth  fruit 
unto  everlasting  life. 

IV.  We  add,  that  conversion  may  occur  under 
different  circumstances.  This  must  be  the  case 
with  individuals,  whose  views,  habits,  sentiments, 
and  condition  are  various.  It  may  take  place 
when  persons  have  just  entered  the  confines  of 
guilt ;  or  not  until  they  have  proceeded  to  the 
excess  of  depravity.  After  having  passed  the 
bounds  of  duty,  while   as  yet  the  conscience   is 


CONVERSION'.  227 

not  benuriibed,  it  may  rise  upon  us  in  its  strength, 
and  disclose  to  us  in  such  vivid  colours  our  guilt 
and  danger,  tliat  we  hastily  fly  from  the  polluted 
grounds.  Or  with  a  deplorable  infatuation  we 
may  venture  at  once  so  far,  that  the  obstacles  to 
our  return  appear  insuperable.  Having  often 
neglected  our  conscience,  it  ceases  to  admonish 
us ;  our  passions  bear  impetuous  sway ;  the 
blind  leading  the  blind,  we  proceed  to  the  far- 
thest limits  of  guilt  and  presumption  ;  and  not 
until  we  feel  the  desolation  and  misery  in  which 
we  have  involved  ourselves,  while  the  retrospect 
inspires  regret  and  agony,  and  the  prospect 
throws  up,  in  distant  succession,  only  the  cloudy 
forms  of  wretchedness  and  despair,  it  is  not 
until  some  dark  hour  like  this  arrives,  that  we 
seize  the  last  hope ;  and,  collecting  the  few 
remnants  of  resolution  and  the  scattered  powers, 
which  remain  as  monuments  of  what  we  once 
were,  we  conceive  the  noble  purpose  to  turn  and 
live  ;  aided  by  Him,  wlio  is  ready  to  help  the 
weak-hearted,  with  trembling  steps  we  regain 
the  path  of  safety. 

Our  conversion  may  be  sudden,  or  gradual. — 
A  resolution  of  amendment  may  be  suddenly 
conceived,  and  firmly  maintained ;  or  it  may  be 
the  result  of  mature  reflection.  We  may  break 
oif  our  criminal  indulgences  at  once  and  entirely, 
or  we  may  advance  gradually  to  the  work.     The 


228  CONVERSION. 

resolution  to  attempt  it  may  rise  in  our  minds,  we 
know  not  liow ;  under  a  concurrence  of  circum- 
stances,  whose   connexion   vv'c  cannot  distinctly 
trace;  or  it  may  be    inspired   by  some  remarka- 
ble event,  by  some  affecting  dispensation  of  Pro- 
vidence   towards  ourselves  or   others.     But  al- 
thougli  the  resolution  may  be  taken  and  our  con- 
version not  only  begun  but  j^ursued,  yet  wc  must 
not,  in  any  case,  regard  it  as  at  once  effected. — 
Criminal  desires    will    move    and  struggle   long 
after  we  think   that  we   have   destroyed  them ; 
like  the  serpent,  that  ancient  and  apt  emblem  of 
vice,   Avhose    tail   can  strike  a  deadly  blow,  and 
his  fang  inflict  a  fatal  Avound,  even  after  the  head 
is  separated  from  the  trunk.     The  well-known 
call  of  temptation  will  often  waken  them,  while 
you  imagine  that   they  are  sleeping  the  sleep  of 
death.     T!ie  descent  to  vice  is  easy ;  it  is  only 
spreading   the   sails  to  the   breeze,  and  alloAving 
the  bark  to  drive  whither  the  winds  and  waves 
may  carry  her;  but  to  return  is  like   struggling 
against  wind  and  tide,  where,  encountering  some 
whirlpool,   the   vessel  is  wrested  from  your  con- 
trol, or  falling  within  some   unexpected  current, 
you   are  hurried  back  with  impetuous   velocity, 
and   night   closes   upon  you   exhausted  and   dis- 
heartened.    The  best  man's  virtue  is  never  se- 
cure.    Let  him,  who  thinks  he  stands,  take  heed 
Icst  he  fall.     The  rewards   of  virtue  are  not  to 


CONVERSION.  229 

be  purchased  without  toil  and  conflict.  The 
appetites  and  passions,  accustomed  to  flow  in  a 
particular  direction,  will  with  difficulty  be  turn- 
ed and  kept  in  a  different  channel.  The  cha- 
racter cannot  be  rescued  from  vice,  and  formed 
to  the  standard  of  the  gospel,  without  study, 
labour,  prayer,  and  vigilance,  and  that  divine  aid, 
for  which  we  have  ground  to  hope  in  the  faith- 
ful use  of  the  means  of  holiness  with  which  God 
favours  us. 

The  change  may  be  apparent,   or  in  some  de- 
gree concealed.     It   may  proceed  in  so  open  a 
manner,   that   you   can   date  its  commencement, 
and  trace    its  course ;  or  in  so  noiseless  and  gra- 
dual a  progress,  that  its  different  stages  may  not 
be  easily  distinguished ;  as  in  a  voyage  by  night, 
you  find  yourself  at  your  destined  port  without 
being  conscious  of  a  change  of  place.     Perhaps 
you  can  recollect,  when,  after  a  long  silence,  con- 
scieoce  spoke  in  an  audible   language    to  your 
soul ;  conviction  flashed  its  light  upon  your  mind, 
and,  coming  suddenly  to  yourself,  you  set  out  at 
once  on  the  return  to  your  Father's  house.     Ano- 
ther is  drawn  on  step  by  step,  by  influences  ope- 
rating unseen  and  unfelt,   in   various  circumstan- 
ces which  he  cannot   distinctly   follow,  until  the 
truth  has  made  him  free ;  he  no  lonjrer  groans 
under  the  yoke   of  sin,  but  stands  in  the  liberty 
of  the  sons  of  God. 


230  CONVERSION. 

V.  We  observe  lastly  that  conversion  is  prac- 
ticable to  every  individual  with  whom  it  is  a 
duty.  Every  bad  man  may  cease  to  do  evil ; 
may  repent  and  be  converted  :  otherwise  such 
Avould  never  have  been  called  upon  to  do  it.  God 
is  wise,  and  good,  and  just,  and  requires  not  what 
is  impracticable.  Our  reason  and  consciences  tell 
us,  that  we  may  break  off  our  sins ;  that  the 
sensual  and  the  intemperate  may  deny  their  cri- 
minal indulgences  ;  tliat  the  liar  may  speak  the 
truth ;  that  the  fraudulent  may  do  justly ;  that 
the  angry  man  may  tame  his  ferocity ;  that  the 
profane  may  use  decency  of  speech;  and  that 
the  profligate  and  sacrilegious  may  learn  to  vene- 
rate religion  and  its  laws.  Though  the  difficul- 
ties in  the  accomplishment  of  such  alterations 
may  be  great,  yet  no  man  ever  seriously  attempt- 
ed his  reformation,  and  employed  with  diligence, 
fidelity,  and  perseverance,  the  means  afforded 
him  by  God  for  its  execution,  and  failed  of  suc- 
cess. The  scriptures,  in  their  various  exhorta- 
tions to  repentauce  and  amendment,  imply  that 
we  possess  this  power.  Turn  ye,  turn  ye,  says 
the  prophet,  why  will  ye  die  ;*  what  inference 
is  more  obvious,  than  that  the  persons,  to  whom 
these  words  were  addressed,  might  turn  them- 
selves, and  if  they  died  in  their  sins,  it  was  their 

*  Ezekiel  sxsiii.  11. 


CONVERSION.  23 1 

voluntary   act  ?  But  do   any  of  us,  in  a  serious 
expostulation  with  our  consciences,  rest  satisfied 
Avith  this  plea  of  inability ;  do  we  think  that,  at 
the  tribunal   of  God,  it  will  be  safficient  for  our 
acquittal  to  say,  that  we  could  not  avoid  the  sins, 
nor  perform   the   neglected  duties,   which   will 
then  rise   in  judgment  against  us  ?  The  apostle, 
with  great  force,  describes   the   conflict  which 
must  take  place  in  the  heart  of  every  man,  who 
would   rescue   himself  from   iniquity,    wdien    he 
says,  '  I   fmd  then  a  law,  that  when  I  would  do 
good,  evil  is  present  with  me.     For  I  delight  in 
the  law  of  God  after  the  inward  man,  but  I  see 
another  law  in  my  members  w^arring  against  the 
law  of  my  mind,  and  bringing  me  into  captivity 
to  the  law  of  sin,  which  is  in  my  members.     Bui 
what  is  his  determination  ?  though  all  things  are 
lawful  for   me,  yet  all  things  are  not  expedient, 
and  I  will  not  be   brought  under  the  power  of 
any.     I   keep   under   my  body  and  bring  it  into 
subjection,  lest,  having  preached  to  others,  I  my- 
self should  be  a  castaway.' 

It  is  left  with  every  man  to  apply  these  consi- 
derations to  himself;  to  examine  his  own  heart 
and  life,  and  thus  to  ascertain  how  far  he  fails  in 
his  duty;  Avhat  are  the  pollutions  which  cleave 
to  his  soul,  and  what  the  sins  and  follies  which 
disgrace  his  character.  Knowing  these,  let  him 
view  ^hcm  in  their  proper  colours,  and  their  ine- 


232  CONVERSION. 

vitable  consequences.  Let  him  probe  deep  and 
not  spare.  Humbling  himself  before  God  on 
account  of  his  sins,  let  him  determine  to  renounce 
them;  to  cut  off  the  offending  limb,  which  he 
cannot  restrain ;  to  apply  to  the  diseased  part 
the  means  of  cure,  which  God,  the  great  physi- 
cian, offers.  Relying  on  the  divine  aid  and  illu- 
mination, let  him  determine  to  assert  the  dignity 
of  his  nature  and  destination ;  to  break  off  his 
follies  and  crimes ;  to  acquire  the  purity  and  in- 
tegrity, Avhich  belong  to  the  christian  charactei-, 
and  to  make  the  will  of  God  the  only  rule  ol 
his  life,  and  the  divine  favour  the  supreme  ob- 
ject of  his  desire.  With  the  psalmist,  let  him 
resolve  to  wash  his  hands  in  innocency,  and  thus 
approach  the  altar  of  God.  While  he  brings 
the  offering  of  penitence  and  holy  resolutions, 
God  will  delight  to  shoAv  forgiveness ;  and  the 
sacrifice  of  a  broken  and  contrite  spirit  will  ne- 
ver be  despised. 


SERMON  XV. 


THE  DIFFICULTIES  OF  CHRISTIAN  VIRTUE. 


MATTHEW  VII.  14. 

STRAIT    IS    THE    GATE  AND  NARROW  IS  THE   WAY,   WHICH 

LEADETH    UNTO     LIFE. 

The  passage  before  us  suggests  the  difficulties 
which  attend  the   practice   of  virtue,  and   the 
labours  and  sacrifices,  without  which,  any  consi- 
derable attainments   in  christian  goodness  cannot 
be  made.     In  the   New   Testament  we  find  re- 
peated exhortations   to  christians  to  be   active 
and  watchful ;  and  to  live   in  the  world  as  in  an 
enemy's  country,   where  they  are  always  liable 
to  surprise   or  ruin.     Wherefore   take  unto  you 
the  whole  armour  of  God  that   ye  may  be  able 
to   withstand  in  the  evil  day ;  and,  having  done 
all,  to  stand.     These  exhortations  are  grounded 
30 


234  •      DIFFICULTIES    OF 

on  the  diniciilties  of  virtue.  They  imply  that 
to  be  truly  good  is  not  a  small  matter  ;  and  that 
the  path  of  christian  holiness,  by  which  alone  man 
can  find  admission  to  the  presence  of  God,  is  of 
rugged  and  steep  ascent.  I  intend  on  this  occa- 
sion to  treat  of  these  difficulties,  to  inquire  from 
what  sources  they  arise,  and  in  what  light  they 
are  to  be  viewed  ? 

Representations  of  the  ease  and  pleasures  of 
a  virtuous  course  are  not  always  made  with  suf- 
ficient discrimination.     We  acknowledge  that  a 
perfectly  good  being  must  be  a  perfectly  happy 
bein2:;.to  such   the    practice  of  what   is  right 
having  become   habitual   is   easy  and  delightful. 
But  human  virtue  is  mixed  and  infirm,  and  very 
far  from  perfection  ;    in  the  same  proportion  the 
practice   of  it  will   bo   attended  with   difficulty 
and  trial.     Is  it  then,  my  friend,  your  deliberate 
purpose  to  avoid  Avhat  is  wrong,  to  perform  your 
duty,  to   improve  your  talents,  to  become  in  the 
liighest  sense  of  the    term  a  good  man?  It  is   a 
divine  resolution; — a  nobler  determination  never 
possessed    the    human   soul.      It  is   a    purpose, 
which  reason,  interest,  religion,  urge  you  to  fulfil. 
But  he,  who  w^ould  build  a  tower,  must  first  sit 
down  and   counv.   the  cost,  whether  he  has  suffi- 
cient   to    finish  it;  and    he,   Avho  determiiics  tu 
make  war  upon  his  sins,   must  calculate  well  the 
forces,  character,  and  preparations  of  the  enemy 


CHRISTIAN    VIRTUE.  23d 

into  Avhose  country  he  advances ;  to  liini  only 
who  perseveres  unto  the  end  in  the  christian 
warfare  is  the  crown  awarded. 


I.  First  will  it  not  require  painful  and  labori- 
ous efforts  completely  to  conquer  your  suis  ? 

The  gospel  prescribes  to  every  man  in  some 
degree  repentance  and  reformation.  Conscience, 
experience,  self-knowledge,  and  self-scrutiny  will 
teach  every  man,  in  regard  to  himself,  what  this 
duty  intends.  But  repentance  is  not  to  be  ac- 
complished by  a  word ;  it  cannot  be  effected 
immediately  and  without  effort.  Repentance 
implies  unfeigned  sorrow  for  sin  and  deep  con- 
victions of  its  criminality.  Such  convictions  are 
painful  ;  and  the  more  you  dwell  upon  the  in- 
gratitude, disingenuousness,  and  dishonour  of 
vice,  the  more  poignant  will  be  your  regret  for 
its  commission.  Repentance  implies  also  resti- 
tution, as  far  as  restitution  is  practicable.  Mo- 
ney, Avhich  has  been  procured  by  fraud,  must  be 
restored.  Injuries,  Avhich  your  criminal  neglect 
or  criminal  actions  may  have  produced  must  by 
every  possible  method  be  repaired.  Slander.-, 
which  you  have  publickly  circulated,  must  be  as 
publickly  retracted.  No  exertions  must  ho 
wanting  on  your  part  to  prevent  or  compensate 
the    evil  consequences,  which   have   sprung,  or 


236  DIFFICULTIES    OF 

may  still    arise,  from  your  licentious  words  or 
deeds.     But    it  is    hard  for   men   to  relinquish 
even  dishonourahle  gains  ;  to  humble  themselves 
in  the  presence  of  those,   whom  they  have  in- 
jured ;  to  appear  as   their  own  accusers ;  and  to 
confess   that  they   have  uttered  what   is   false, 
or  have  done  Avhat  is  unjust.     Again  repentance 
implies  the  utter   forsaking  of  our  sins  and  the 
practice  of  the  opposite  virtues.      We  must  cease 
to  do  evil  and   learn    to  do  well.     Irregular  de- 
sires and  thoughts  are   to   be   reduced  to  order. 
Vitious    propensities,    which    have   taken    deep 
root  in  the  soul,  must  be  extirpated.     Criminal 
passions  and  appetites  must  be  absolutely  denied 
and  evil  practices  must  be  broken  up.      In  some 
instances   a   total   change  of  heart  and  life  is  in- 
dispensable.    The  offending  eye  must  be  pluck- 
ed out,  and  the   guilty  hand  cut  off.     Need  any 
thing  be  said   of  the  strength  of  vitious  habit  ? 
The    power   of  habit   is   proverbial ;  and  daily 
observation    teaches,    that    human    efforts     are 
scarcely   competent    to    break    the    spell,    with 
which  it  binds   the   soul.     No  one  is  unapprized 
how    imperceptibly    we     slide    into    modes    of 
thought,  feeling,  and  action  to  which  we  are  ac- 
customed ;   how  dillicult  it  is  to  change  even  the 
most  trivial  and  inconvenient  practices  of  speech 
or  gesture.     But   how   much  more  difficult  is  it 
to  conquer  our   habitual   sin,  to  subdue  the  pas- 


CHRISTIAN    VIRTUE.  237 

sion,  which  holds  dominion  over  our  soul,  absorbs 
our  desires  and  affections,  and  renders  our  facul- 
ties of  body  and  mind  intent  solely  upon  its  gra- 
tification. What  arduous  conflicts  take  place  in 
the  soul  of  the  vitious  man,  Avhose  moral  feel- 
ings are  not  completely  indurated,  whose  con- 
science sometimes  makes  its  voice  heard  amidst 
the  clamour  of  passion,  and  whose  virtuous  prin- 
ciples sometimes  in  the  act  of  sin  assert  their 
lawful  supremacy  over  the  soul.  Now  the  cri- 
minal passion  or  appetite  is  satiated ;  excite- 
ments are  for  a  while  removed;  the  light  of 
heaven  descends  upon  the  mind,  and  the  wretch- 
ed victim  of  folly  and  guilt  is  for  a  short  time 
restored  to  himself.  What  anguish  rends  his 
soul ;  what  regret  for  the  past ;  what  earnest 
wishes,  resolutions,  and  prayers  for  the  future. 
The  hope  of  forgiveness  is  excited,  and  a  holy 
calm  diffuses  itself  over  his  breast.  But  soon 
the  disorder  returns  ;  the  waves  of  passion  begin 
to  roll ;  the  storm  gathers ;  darkness  broods  over 
his  soul ;  conscience  is  repulsed ;  God,  and  hea- 
ven, and  virtue  are  shut  out ;  and  the  light 
of  the  morning  beholds  him  the  melancholy 
wreck  of  vice. 

Perhaps,  my  friend,  the  vices  which  you  are 
determined  to  renounce  are  the  vices  of  the 
tongue  ;  it  may  be,  falsehood  and  slander.  .  But 
will  you,  who  have  been  so   prompt   to  speak, 


238  DIFFICULTIES    OF 

fmd  no  difficult V  in  compelling  yourself  to  silence, 
in  withstanding  your  vanity,  your  desire  to  please 
and  astonish,  your  ambition  to  be  reputed  ^vltty 
and  ingenious,  which  so  strongly  dispose  you  to 
exaggeration  and  falsehood?  Will  it  not  require 
great  efforts  to  subdue  your  selfishness,  jealousy, 
envy,  and  malice,  Avhich  dispose  you  to  calumni- 
ate, and  to  attempt  to  build  your  reputation  on 
the  ruins  of  the  good  character  of  your  neigh- 
bour ?  Perhaps  you  are  addicted  to  fraud,  and 
avarice  debases  your  soul.  Who,  that  has  had 
only  little  experience  of  human  life,  is  not  dispos- 
ed to  exclaim,  with  one,  who  knew  what  was  in 
man,  how  hardly  shall  they  that  have  riches  en- 
ter into  the  kino^dom  of  heaven  ?  How  difficult 
will  you  often  find  it  to  overcome  your  solici- 
tude, and  to  renounce  opportunities,  for  gain  ;  to 
do  justly,  where  you  might  be  fraudulent  with- 
out discovery.  The  gratifications  and  advanta- 
ges, which  wealth  may  procure,  will  often  urge 
you  to  enrich  yourself  at  the  expense  of  honour 
and  honesty.  It  will  be  hard  to  unlock  the 
grasp  of  avarice,  and  to  obey  those  rules  of 
christian  benevolence,  which  feeling  and  prac- 
tice have  long  opposed.  Perhaps  you  are  the 
?lave  of  intemperance.  Have  you  yet  to  learn 
that  such  habits  are  not  to  be  renounced  with- 
out difficulty  and  labour;  without  many  a  vigour- 
ous  effort,  many  a  doubtful  struggle,   and  many 


CHRISTIAN    VIRTUE.  239 

Iieroick  actp  of  self-denial  ?  The  appetite  will 
return  upon  you  with  violence,  and  cannot  per- 
haps be  denied  without  severe  pain.  Weari- 
ness, depression,  fatigue,  company,  good  fellow- 
ship, and  a  thousand  nameless  accidents,  will 
often  tempt  you  to  violate  your  resolutions. — 
Labour  and  discipline  both  of  the  mind  and 
heart  will  be  requisite  in  order  to  restore  the 
power  of  conscience,  the  delicacy  of  moral  sen- 
timent, the  sense  of  religion,  and  that  benevolent 
interest  for  those  who  are  connected  with  you, 
which  are  essential  auxiliaries  to  virtue,  but 
which  these  vices  impair,  and  ultimately  extin- 
guish. Let  him  beware,  who  allows  himself  a 
second  or  third  indulgence,  which  conscience  does 
not  approve.  Tremble  at  the  thought  of  sur- 
rendering yourself  to  the  dominion  of  any  vi- 
tious  habit.  It  is  an  enemy  most  difficult  to 
conquer.  It  demands  for  the  ransom  of  its  cap- 
tives a  price  often  far  beyond  their  power,  and 
frequently  condemns  them  to  everlasting  bon- 
dage. 


II.  Let  us  reflect  in  the  next  place  on  the 
temptations,  to  which  we  are  exposed.  From 
these  some  of  the  greatest  difficulties  of  virtue 
arise. 

These  temptations  are  innumerable.     No  con- 


240  DIFFICULTIES    OF 

dition  of  life  is  exempt  from  them.     To  describe 
them  in  all    their  variety  is  impossible.     Every 
faculty  or  talent,  which  our  Maker  has  bestow- 
ed on   us,  every  incident   and  vicissitude  of  life, 
brings  with  it  peculiar  trials  to  our  virtue.    The 
removal  of  one   source  of  temptation  may  only 
make  way  for  another.     The  subjugation  of  one 
passion  may  only  give   opportunity  for   the  pre- 
valence of  another  equally  to  be  dreaded.     We 
are  never  secure  and  should  not  esteem  ourselves 
invulnerable.     The   acquisitions    of  to-day    may 
not   be   found   to-morrow.     The  flowers,  which 
display  themselves  to   the  rising  sun  in  all  their 
beauty,  may  be  withered  before  the  night  shuts 
in.     The  cares  of  this  world,  the  deceitfulness  of 
riches,  and  the  lusts  of  other  things  often  choke 
the  word.     Virtue  cannot  be  acquired   or  main- 
tained without   labour  and  vigilance.     It  is  diffi- 
cult to  remain  stationary  in  our  moral  state ;  and 
if  we   are  not  making  proficiency,  we  shall   be 
imperceptibly  receding.      We   must    exert  our- 
selves to  improve   and  more  firmly  to   establish 
our  good  principles.     We  must  often  renew  our 
virtuous  resolutions,  if  we   would  maintain  their 
power.      W^e   must   be   circumspect ;    attentive 
to  our  duty,  and  to  the  consequences  of  our  ac- 
tions ;  and  alive  to  the  sentiments  of  religion,  if 
we  would  keep  our  virtue  from  failure  or  decay. 
The  improvement   of   our   christian   character 


CHRISTIAN   VIRTUE.  241 

does  not  allow  of  neglect  or  indolence.  It  de- 
mands unceasing  activity.  Many,  after  a  few 
efforts  and  some  imperfect  success,  flattering 
themselves  with  the  actual  attainment  of  their 
great  object,  have  relaxed  their  labours,  and 
falling  into  a  state  of  unconcern  and  unwarranta- 
ble self-complacency,  they  witness  tlie  early 
ruin  of  their  specious  promises  and  solemn  de- 
terminations. 


III.  I  remark,  in  the  third  place,  that  many 
of  the  duties  of  the  christian  are  diflicult  and 
demand  expensive  'sacrifices.  If  any  man  will 
come  after  me,  says  Jesus,  let  him  deny  himself 
and  take  up  his  cross.  This  was  the  condition 
of  the  profession  of  Christianity  in  the  first  ages ; 
and  while  man  remains  what  he  is,  it  must  in 
some  measure  continue. 

Christianity  demands  of  its  disciples  continual 
progress  in  holiness.  He,  who  in  the  enjoyment 
of  superior  advantages  makes  no  advances  in 
christian  goodness,  is  not  possessed  of  the  tem- 
per nor  does  he  fulfJ  the  obligations  of  his  reli- 
gion. No  christian  should  ever  be  satisfied  with 
his  attainments,  nor  believe  that  he  possesses  the 
spirit  of  his  master,  uiitil  his  heart  is  enlisted  in 
the  cause  of  goodness,  until  in  the  language  of  the 
scriptures  ho  hungers  and  thirsts  after  right eous- 
31 


24*2  DIFFICULTIES   OF 

ness,  and  is  daily  going  on  to  perfection.     We 
must  add  to  our  faith  virtue,  knowledge,  tempe- 
rance,  patience,    godliness,    brotherly    kindness, 
and  charity;  and  these  things  must  be  in  us  and 
abound ;  but  nothing  of  this  can  be  accomplish- 
ed without  labour,  meditation,  prayer,  and  strict 
discipline    of  the    mind    and    heart.      Christian 
humility  often   requires  us   to  submit  to  severe 
privations.     Christian  resignation  instructs  us  pa- 
tiently to  acquiesce  in  pain,  suiFering,  loss,  and 
disappointment.     Christian  purity  demands  the 
denial   of  many    gratifications   and    indulgences, 
which  in  themselves  are  innocent,  and  only  to  be 
avoided   as  tending  to  encourage  desires  and  ap- 
petites, wliich  are  criminal.     Christian  self-de- 
nial, that  most  powerful  instrument  of  virtue,  the 
name  implies  abstinence,  mortification,  and  severe 
restraint.     Christian    benevolence,    how    much 
does   that   comprehend;  what  duties  does  that 
impose  ;  v/hat  sacrifices  does  it  demand !   Where 
is  he,  who  has  performed   all,  which  this  duty 
requires,  who  can  no  longer  find  objects  to  claim 
his  compassion,  sympathy,  or  aid  ?  We  neither 
deny,  nor  would  disguise,  the  difficulties  which 
attend  the  practice,  confirmation,  and  improve- 
ment of  our  virtue.     Vice  can  be  extirpated  only 
by  courageous  and  powerful  elForts.     Virtue  can- 
not  be   acquired  without  arduous  exertion.     It 
can  be  maintained  only  by  indefatigable  and  un- 


CHRISTIAN   VIRTUE.  243 

remitted  self-government.  The  temptations  and 
trials  of  life  demand  sleepless  vigilance.  The 
duty  of  a  christian  calls  for  many  disinterested 
sacrifices.  Virtue  and  religion  are  not  the  work 
of  a  day,  but  the  attainments  of  a  life.  The 
gate  is  strait ;  the  way  narrow ;  the  duties  ab- 
solute ;  the  commandment  broad. 

Slave  of  vice  !  you  have  no  time  for  delay. 
Do  not  presumptuously  rely  on  the  execution,  in 
an  hour,  of  that  which  can  be  accomplished 
only  in  years.  Lover  and  friend  of  virtue  !  who 
have  not  as  yet  but  just  entered  upon  the  chris- 
tian life,  be  not  disheartened  by  the  prospect. 
Apprized  of  your  perils  be  fortified  against  any 
assault,  and  confidently  rely  on  that  divine  pro- 
tection and  guidance,  which  will  not  be  with- 
held from  those,  who  sincerely  seek  it,  and  which 
will  be  found  adequate  to  your  trials.  Humble 
and  improved  christian !  who  are  ever  labour- 
ing at  your  amendment ;  active  in  the  service  of 
God  and  of  your  brethren ;  bravely  struggling 
with  the  trials  of  life ;  working  for  eternity : 
whose  humble  but  honourable  course  displays 
many  extended  moral  conquests,  many  glorious 
christian  trophies,  many  imperishable  treasures 
of  grace  and  virtue  ;  you  repine  not  at  your  lot. 
You  look  not  with  regret  upon  the  trials,  whicli 
you  have  passed.  You  complain  not  of  the  la- 
bour, nor  the  sacrifices,  to  which  you  have  been 


244  DIFFICULTIES    OF 

called.  The  suftcrings  of  the  present  life  are 
not  wortliy  to  be  compared  with  the  glory, 
which  shall  he  levcaled  to  the  sons  of  God : 
Labour  is  no  evil:  Virtue  can  be  proved  and 
strengthened  only  by  trial  and  exercise.  In  the 
improvement  of  your  character,  you  have  found 
a  source  of  pure  and  honourable  satisfaction. 
Every  conquest  over  yourself  has  extended  your 
power,  and  given  jou  a  superiour  consciousness 
of  the  dignity  of  your  nature  and  destination. 
Every  trial  successfully  passed  has  purified  your 
virtue.  Every  magnanimous  sacrifice  has  in- 
creased for  you  the  incorruptible  riches  of  eter- 
nity. 

Religion  and  virtue  are  your  dcilibcrate  choice. 
You  acknowledge  their  reasonableness;  you 
have  experienced  their  utility ;.  they  always  pre- 
sent themselves  as  your  best  friends  and  your 
only  safe  guides.  To  you  they  are  objects  of 
aifectionate  attachment  and  supreme  respect ; 
of  habitual,  eager,  and  delightful  pursuit.  What- 
ever is  connected  Avith  them  has  in  your  estima- 
tion its  proportionate  value.  To  them  you  con- 
secrate your  best  powers  ;  with  them  you  suffer 
no  inferiour  interest  to  come  into  competition  ; 
for  them  you  are  prepared  to  make  any  sacri- 
fices. When  religion  thus  establishes  her  domi- 
nion, slie  beams  with  a  divine  splendour.  Every 
beholder  bends  in  her  presence,  and  offers  a 
spontaneous  homage  of  affection  and  reverence. 


CHRISTIAN    VIRTUE.  245 

When  this  living  fountain  is  opened  in  the  heart, 
it  imparts  health,  and  peace,  and  joy.  Con- 
science bestows  its  approbation,  not  in  broken 
whispers,  but  with  loud  acclamations.  The 
dignity  of  your  rational  nature  is  displayed. — 
Every  day  multiplies  your  virtuous  acquisitions  ; 
your  religious  principles  acquire  continually  a 
stronger  hold ;  the  inferiour  passions  are  tamed, 
and  brought  to  lend  their  aid  to  the  high  purpo- 
ses of  your  being;  the  temptations  of  the  world 
fall  powerless  from  your  shield ;  your  faith  fixes 
its  eye  upon  the  throne  of  God ;  your  soul 
plumes  its  wing  for  an  interminable  flight ;  and 
you  wait  in  sublime  expectation  the  summons  to 
enter  the  presence  of  God. 

By  the  road  of  trial  and  labour  your  blessed 
master  has  ascended  to  glory.  To  him  that 
overcomcth  will  he  grant  to  sit  with  him  on 
his  throne,  even  as  he  also  overcame,  and  is  set 
down  with  his  Father  on  his  throne.  The  orate 
is  strait ;  the  way  narrow  ;  but  blessed  are  they, 
who  do  his  commandments;  for  they  have  a 
right  to  the  tree  of  life,  and  may  enter  in  through 
the  gate  into  the  city  of  the  living  God. 


SEKMON  XVI. 


THE  DECEITFULNESS  OF  SIN. 


HEBREWS  ITI.  13. 

BUT  EXHORT  ONE  ANOTHER  DAILY,  WHILE  IT  IS  CALLED  TO- 
DAY, LEST  ANY  OF  YOU  BE  HARDENED  THROUGH  THE  DE- 
CEITFULNESS   OF    SIN. 

Of  all  the  evils  of  life  none  is  so  great  as  sin. 
Other  evils  admit  of  alleviation;  this  admits  of 
none ;  repentance,  which  is  the  only  method  of 
remedying  its  deplorable  effects,  does  not  extract 
the  sting,  with  which  it  pierces  our  hearts ;  re- 
pentance, so  far  from  leading  us  to  regard  it  with 
any  complacency,  increases  our  regret  and  hor- 
rour  for  its  commission.  Many  things,  which 
we  call  evils,  are  blessings  in  disguise  ;  they  are 
the  means  of  increased  virtue  and  happiness. 
Many  things,  which,  to  our  narrow  view,  are 


DECEITFULNESS    OP   SIN.  247 

defects  in  the  schemes  of  providence,  when  un- 
derstood, are  seen  to  be  examples  of  wisdom 
and  kindness.  In  the  school  of  such  visitations 
we  often  receive  our  best  lessons,  and  make  our 
most  valuable  acquisitions.  But  this  cannot  be 
said  of  the  lessons,  which  we  take  in  sin. — 
Though  that  wise  providence,  to  which  all  things 
arc  subject,  can  from  evil  bring  forth  good,  yet 
to  him,  who  practises  sin,  it  cannot  either  in  this 
world  or  the  next  be  any  thing  but  evil.  This 
is  an  irreversible  law  of  the  nature  of  man. 

All  who  seriously  consider  the  subject  are 
convinced,  that  sin  is  an  evil,  in  comparison  Avith 
which  no  other  should  be  named.  It  is  follow- 
ed by  misery  and  shame ;  in  it  men  are  laying 
up  for  themselves  treasures  of  wretchedness, 
Avhich  increase  by  a  rapid  interest ;  and  if  they 
persist  in  their  iniquities,  they  will  sooner  or  la- 
ter overwhelm  them  in  agony  and  despair. — 
How  does  it  happen  then,  my  brethren,  tliat 
men  practise  sin  }  and  Avliy  is  it  that  they  accu- 
mulate one  sin  upon  another  ?  The  cause  is  an- 
nounced in  the  text ;  it  is  the  deceitfulness  of 
sin,  by  which  men  are  first  seduced,  and  then 
hardened  in  their  guilt.  They  first  suffer  them- 
selves to  be  deceived,  and  then  they  go  on  to 
deceive  themselves.  This  subject  deserves  all 
our  attention.     We  will  consider  the  dcceiliiil- 


248  DECEITFULNESS    OF    SIN. 

ness  of  sin,  and  then  proceed  to  the  exhortation, 
to  which  we  are  directed  in  the  text. 


I.  First,  before   we   have   made   the  experi- 
ment of  sin  we  sutler   ourselves  to  be  deceived. 

We  are  deceived  by  our  desires  and  passions  ; 
we  are   betrayed  by  a  false  reasoning,  to  which 
they   easily   lead.     In  an  important  sense  men 
may   be   said   to  be  naturally  inclined  to  evil. — 
The  inclinations  and   passions,  with  which   our 
Creator  has  endued  us,  are   in  themselves  inno- 
cent ;  but  they  have  a  constant  tendency  to   ex- 
cess, and  to   pass   the   bounds  of.  propriety  and 
safety.     In    infancy   and  childhood   these  limits 
are  neither  understood   nor  perceived.      Indeed 
it  is  seldom   that   any  thing   but  experience  can 
teach  them  to  us ;  and  the  control  and  rio:ht  di- 
rection  of  our  desires  and  passions,  in  which  one 
of  the  most  important  branches  of  virtue  con- 
sists, is  the  result  only  of  education,  labour,  and 
discipline.     But   under  the  importunity    of  our 
feelings,   we  arc   liable  to  be    persuaded,    that 
what  is  natural  is  innocent ;  and  that  it  cannot  be 
wrong  to  indulge  propensities  Avhich  the  Creator 
has    himself  given.      When    our    appetites    and 
passions  are  indulged,  we  vindicate  them  on  this 
Sfround  ;  and   under  such  circumstances  there  is 
little   ditficulty  in   persuading  ourselves  of  what 


DECEITFULNESS    OF   SIN.  249 

we  wish ;  where  the  cause  is  pleaded  before  a 
judge  interested  in  the  decision,  the  result  is 
easily  predicted.  Sin  then  lirst  deceives  us  by 
presenting  itself  in  the  form  of  a  natural,  and 
consequently,  an  innocent  indulgence,  and  by  this 
fallacious  reasoning  we  are  sometimes  led  into 
fatal  transgressions. 

2.  Next  sin  deceives  us  by  assuming  the  ap- 
pearance of  virtue.  The  boundaries  of  virtue 
and  vice  are  contiguous;  we  can  hardly  approach 
the  limits  of  the  one  without  incurring  the  guilt 
of  the  other.  How  often  do  vices  impose  them- 
selves upon  us  under  the  semblance  of  virtues. 
Thus  intemperance  frequently  presents  itself 
under  the  name  of  conviviality ;  and  avarice  ap- 
pears only  as  a  commendable  economy  ;  and 
double  dealing  and  hypocrisy  pass  in  the  name 
of  prudence;  virtual  infidelity  calls  itself  rea- 
sonable distrust;  and  indifference  in  religion  apo- 
logises for  itself  as  a  necessary  worldly  wisdom, 
and  a  dutiful  provision  for  one'self  and  family. 
We  are  sometimes  chargeable  with  sins  of  no 
trivial  character,  which  our  consciences  contem- 
plate without  alarm,  because  we  are  deceived  by 
a  false  name  ;  we  do  not  examine  with  strictness 
the  character  of  our  actions ;  and  we  flatter  our- 
selves with  the  possession,  when  we  have  onlv 
the  appearance  of  virtues. 
32 


250  DECEITFULNESS    OF    SIN. 

3.  Next  we  are  deceived  by  the  splendid  pro- 
mises of  vice.     We  dislike   restraint   and  rules, 
and  are  frequently  betrayed  into  gross  indulgen- 
ces by  the    idea   of  freedom   and  independence. 
We  forget  that  he  only  is  free,  who  has  his  pas- 
sions,  and    desires,  and   feelings,  and    thoughts 
under  the  control  of  his  reason  ;  but  not  he,  who 
gives  them  the  reins,   and   allows  them  to  whirl 
him    along  at  their  will.     We    are   seduced   by 
the  love  of  pleasure  ;   we  are  not  satisfied  with 
the  temperate  satisfactions  of  life,  which  flow  ia 
a  placid  and  steady  current  into  the  heart  of  the 
good  man ;  but    we   are  solicitous   of  rapturous 
excitements,  and  arc  deluded  with  the  expecta- 
tion of  findmg   them   in  the  excesses  of  sensual 
indulgence  ;  not  considering   that  abstinence  and 
moderation   are   essential  to  our  real  enjoyment, 
and  that  to  the  cloyed  appetite   the  most  exqui- 
site gratifications  are  disgusting.     By  the  love  of 
ease  we   are    betrayed   into  indolence  and  negli- 
gence of  our  duties,   without  being  aware,  that 
faculties,  which  are  not  employed,  soon  cease  to 
be  possessed,  and  that  rest   cannot   be    enjoyed, 
but  by  him,  who  has   laboured.     We    are    be- 
trayed likewise   by  a  passion  for  distinction,  and 
are  urged  on  by  this  foolish  ambition  into  extra- 
vagance and  presumption,  until  we  learn  too  late, 
that  applause,  purchased  at   the  expense  of  vir- 
tue, is  infamy  ;  that  honour,  which  is  not  found- 


DECEITFULNESS    OF   SIN.  251 

ed  on  merit,  is  a  mere  tinsel  garnish ;  and  that^ 
although  by  such  a  course  we  may  gain  the 
praise  of  associates  as  criminal  as  ourselves,  yet 
we  incur  the  pity  and  contempt  of  the  wise  and 
good.  Thus  by  the  promise  of  freedom,  plea- 
sure, ease,  and  fame,  we  are  often  deceived  by 
sin ;  and  sacrifice  a  substantial  for  a  mere  sha- 
dowy good,  terminating  in  positive  evil  and 
misery. 

4.  I  remark  next,  that  sin  betrays  us,  by  con- 
cealing as  far  as  possible  from  our  view  the  evil 
consequences  of  our  misconduct.  Perhaps  when 
about  to  do  wrong  the  man  determines  with 
himself,  that  it  shall  be  only  for  once  ;  but  a  se- 
cond offence  is  easier  than  a  first,  and  a  third 
than  a  second.  Or  he  resolves,  that  he  will  im- 
mediately expiate  it  by  repentance  ;  but  no  reso- 
lution of  repentance  is  sincere,  nor  in  any  degree 
to  be  relied  on,  which  is  professed  or  formed 
before  the  offence.  Or  he  flatters  himself  that 
its  evils  will  be  confined  to  himself;  but  of  this 
no  one  can  be  assured.  The  bare  example  of 
vice  is  contaminating,  and  especially  the  exam- 
ple of  those,  with  whom  we  are  connected 
by  the  ties  of  kindred  or  dependance;  and  who 
should  be  the  objects  of  our  veneration  and 
esteem.     But  it  may  be   that   he  determines  he 


252  BECEITFULNESS    OF    SIN. 

will  make  restitution  for  the  injuries,  which  his  sin 
may  occasion.  Does  he  know  that  he  shall  live  ; 
or  if  he  lives,  that  he  shall  have  the  power  to 
make  restitution  ?  not  to  say,  that  there  are 
many  injuries  arising  from  vice,  for  which,  in 
the  nature  of  things,  restitution  is  impossible. 
No  man,  when  he  alloAvs  himself  to  do  wrong, 
can  calculate  the  consequences  of  the  action; 
can  say  to  what  extent  he  may  proceed,  whom 
his  conduct  may  or  may  not  injure,  by  what 
effects  it  may  be  followed,  or  what  limit  shall  be 
fixed  to  these  effects;  they  may  continue  to 
spread  themselves  like  circles  on  the  water, 
embracing  a  larger  space  in  proportion  to  the 
distance  from  the  place  of  their  origin.  These 
are  views,  which  the  hurry  and  impetuosity  of 
our  passions  do  not  allow  us  to  contemplate  ;  or 
they  are  too  distant  to  be  realized ;  or  our  evil 
inclmations,  fruitful  in  expedients,  suggest  many 
means  of  evading  them.  They  remind  us  that 
what  is  future  is  not  certain;  that  retribution  is 
not  always  seen  to  be  exact ;  or  that  the  pun- 
ishments, which  are  denounced  against  vice,  may 
iiot  in  our  case  follow.  The  serpent  said  unto 
the  woman,  ye  shall  not  surely  die ;  and  as  the 
serpent  beguiled  Eve  by  his  subtilty,  we  are 
always  liable  to  be  beguiled  and  spoiled  through 
the  artful  philosophy  and  vain  deceit  of  rice. 


DECEITFULNESS    OF    SIN.  253 

II.  Having  passed  the  limits  of  virtue,  having 
fallen  victims  to  the  arts  and  stratagems  of  this 
worst  of  enemies,  we  then  go  on  to  practise  de- 
ception upon  ourselves;  and  we  become  har- 
dened in  iniquity  by  the  deceitfulness  of  sin. 

The  practice  of  sin  tends  to  harden  the  heart, 
to  blind  the  judgment,  and  to  impair  and  deprave 
the  moral  feelings.     This  arises  partly  from  the 
nature  of  habit.     Practice  renders  our  progress 
in  vice  easy,  and  familiarity  wears  off  those  feel- 
ings of  disgust   and  alarm,  which  oppressed  us, 
when   we  first   came    into   its    vicinity.     "  Vice 
first,"  says  one,  "  is  pleasing ;   then  it  grows  easy, 
then   delightful,    then    frequent,    then    habitual, 
then   confirmed ;  then   the    man    is    impenitent, 
then  he  is   obstinate,  then  he  resolves  never  to 
repent,  and   then  he   is  damned."     Experience 
teaches  that  this   is    the  common  course  of  vice. 
It  steals  upon  the  heart  gradually  and  impercep- 
tibly ;  it  holds   out  false  colours  that  it  may  ob- 
tain admission,  or  at  least  be   allowed  a  parley ; 
and  it  often  silently  undermines  the  fortress,  and 
in  an  hour  of  security  gains  triumphant   posses- 
sion.    Then  under  the  distressing  consciousness 
of  having  failed  in  our  duty,  and  violated  our 
obligations,  and  disgraced  ourselves  in  the  view 
of  God  and  our  own  hearts,  if  not  of  our  fellow 
men,  we  proceed  to  sooth  ourselves  by  delusive 
applications,  and    dwell    upon    excuses,    which 


254  DECEITFULNESS    OF    SIN. 

would    avail    nothing,   if  our  consciences   were 
faithful  to  their  duty. 

We  first  attempt  to  exculpate  ourselves  by 
pleading  the  weakness  of  our  nature  and  the 
power  of  temptation  :  But  the  divine  command- 
ments are  not  unreasonable  ;  man's  ability  is  ade- 
quate to  his  duty ;  and  if  his  temptations  are 
numerous,  the  means  of  defence  and  security 
are  proportionally  abundant.  Our  attention  is 
next  turned  to  our  virtues.  We  think  that  they 
will  atone  for  crimes  and  deficiencies.  We  rely 
upon  charity  to  hide  a  multitude  of  sins.  We 
do  not  consider,  that  our  virtues  themselves  in- 
dicate what  we  are  capable  of  accomplishing, 
and  serve  rather  to  aggravate  than  to  lessen  our 
guilt.  He,  who  voluntarily  and  habitually  of- 
fends in  one  point,  is  guilty  of  all ;  he  shows 
himself  wanting  in  a  true  principle  of  rectitude 
and  obedience  to  the  will  of  God  ;  and  he  con- 
temns the  authority  by  which  all  the  laws  of 
duty  were  given.  Again  Ave  are  easily  deceived 
into  an  opinion  of  the  completeness  of  our  re- 
pentance. We  feel  the  stings  of  conscience ; 
the  tears  of  shame  and  regret  flow  freely ;  and 
we  sigh  out  a  resolution  of  amendment.  If  this 
is  all,  our  conversidn«is  very  imperfectly  per- 
formed ;  but  confiding  in  the  completeness  of 
this  partial  and  transient  repentance,  we  are 
easilv  seduced  into  our  former  sins. 


/ 

DECEITFULNESS    OF    SIX.  255 

But  Aviiat  is  most  to  be  dreaded  in  the  pro- 
gress of  vice  is  the  destruction  or  injury  of  our 
moral  and  rehgious  principles.  Good  principles 
constitute  the  basis  of  a  good  character ;  that 
virtue  is  extremely  frail,  which  has  not  them 
for  its  foundation.  It  is  one  of  the  arts  of  vice 
to  sap  their  authority  and  destroy  their  influ- 
ence. Vice  drives  them  from  the  mind,  since 
they  cannot  come  to  the  attention  of  a  bad  man 
without  pain  and  alarm.  When  they  cease  to 
be  familiar,  then  of  course  the  evidence,  on  which 
they  rest,  loses  in  some  degree  its  weiglit  and 
force.  We  soon  begin  to  question,  and  from 
questioning  to  doubt,  their  reality,  and  with  a 
judgment  already  strongly  biassed,  the  progress 
is  short  and  natural  to  infidelity  ;  and  where  in- 
fidelity is  nourished  by  \ice  their  influence  is  re- 
ciprocal, and  they  aggravate  each  other.  Then 
is  the  man  hardened  through  the  deceitfulness 
of  sin.  In  such  a  state,  when  a  man  in  the  lan- 
guage of  the  scriptures  is  given  over  to  a  repro- 
bate mind,  his  moral  condition  is  deplorable ; 
inaccessible  to  the  ordinary  means  of  religion 
and  virtue,  only  some  signal  dispensation  of  pro- 
vidence can  rouse  him,  and  bring  back  this 
wretched  and  deluded  wanderer  to  the  path  of 
duty  and  the  hopes  of  virtue. 


256 


DECEITFULNESS    OF   SIN. 


III.  Have  we  not  then,  my  brethren,  occasion 
to  exhort  each  other  daily,  lest  any  be  harden- 
ed, and,  it  may  be,  destroyed  by  the  deceitful- 
ness  of  sin.  If  thy  hand  or  thy  foot  cause  thee 
to  offend,  cut  them  off  and  cast  them  from  thee. 
If  thine  eye  cause  thee  to  offend,  pluck  it  out 
and  cast  it  from  thee.  Let  no  expense  and 
no  sacrifice  be  spared,  that  you  may  secure 
yourselves  from  sin.  If  any  criminal  taint  pol- 
lutes your  imagination,  if  any  guilty  desires  or 
sentiments  are  the  tenants  of  your  heart,  if  any 
vitious  habit  disgraces  your  character,  shrink 
from  no  labour,  or  suffering,  or  privation,  by 
which  you  may  purify  or  subdue  them.  Ap- 
proach and  persevere  in  this  momentous  under- 
taking with  a  courage  not  to  be  alarmed,  a  labour 
not  to  be  remitted,  and  a  decision  and  resolution, 
which  nothing  but  victory  can  absolve.  What 
powerful  motives  urge  us  to  secure  ourselves 
from  sin ! 

1.  Let  us  inquire,  what  we  gain  by  our  sins  ? 
What  fruit,  says  the  apostle,  had  you  in  those 
things,  whereof  ye  are  now  ashamed  ?  Few 
persons  will  say  they  have  been  made  happy  by 
their  vices.  If  they  are  publick,  they  are  al^ 
ways  attended  with  shame  ;  and  if  secret,  yet 
men  seldom  rush  into  them  willingly,  without  a 
conflict   with   themselves,   apprehensions  of  dis- 


DECEITFULNESS    OP   SIN.  257 

Govery,  and  many  reproaches  of  their  own 
hearts.  No  person  will  pretend  that  what  has 
been  obtained  by  meanness,  treachery,  or  fraud, 
can  be  enjoyed  with  the  same  security  and  satis- 
faction as  that,  which  is  procured  by  honest  in- 
dustry. The  gratification  of  the  malevolent 
passions  is  always  painful ;  anger  and  resent- 
ment are  painful  emotions ;  and  seldom  have 
men  taken  revenge,  without  bringing  upon  them- 
selves as  much  misery  as  they  have  inflicted. 
Intemperance  and  licentiousness  make  us  misera- 
ble upon  reflection.  Excess  in  every  case  de- 
feats its  own  purpose,  and  moderation  is  indis- 
pensable to  enjoyment.  But  if  you  would  fully 
understand  this  subject,  look  in  upon  the  haunts 
of  intemperance  and  licentiousness;  contem- 
plate, if  you  have  the  courage  to  do  it,  these 
wretched  places ;  there  you  may  see  principle 
and  character  trampled  under  foot,  reason  de- 
throned and  passion  triumphant ;  the  image  of 
God  polluted,  and  man  degraded  below  the 
beasts.  Observe  the  haggard  looks,  the  shat- 
tered frame,  the  unbridled  tongue,  the  hideous 
laugh,  the  coarse  jest,  the  infidel  scoff,  the  inde- 
cent song,  the  base  ribaldry,  the  frightful  pro- 
faneness ;  and  can  any  reasonable  being  call  this 
pleasure.'*  What  think  you  of  the  rich  man, 
who  has  acquired  his  property  by  fraud;  who 
has  thriven  upon  the  vices  of  his  neighbours  bv 
33 


1258  DECEITFULNESS    OF    SIN. 

administering  to  their  sins,  and  thus  has  become 
the  partner  of  their  guilt ;  who  has  first  enticed 
and  encouraged  men  in  their  vices,  and,  when  he 
has  made  them  his  debtors,  has  robbed  them  of 
their  property;  who  has  ground  the  face  of  the 
poor ;  who  has  defrauded  the  widow  and  father- 
less, and  driven  the  naked  and  hungry  from  his 
door?  You  cannot  for  a  moment  envy  him  his 
miserable  gains.  To  such  we  may  address  the 
solemn  language  of  St.  James  :  'Go  to  now,  ye 
rich  men,  weep  and  howl  for  your  miseries  that 
shall  come  upon  you  ;  your  riches  are  corrupted 
and  your  garments  are  moth-eaten ;  your  gold 
and  silver  is  cankered,  and  the  rust  of  them 
shall  be  a  witness  against  you,  and  shall  eat 
your  flesh  as  it  were  fire.' 

What  do  we  gain  by  ambition,  but  the  hatred 
and  envy,  the  ill-speeches  and  malicious  endea- 
vours of  those  about  us  ?  by  falsehood,  but  ulti- 
mate distrust  and  suspicion  ?  by  pride,  self-con- 
ceit, and  vanity,  but  innumerable  mortifications? 
by  slander  and  calumny,  but  universal  detesta- 
tion? What  do  we  gain  by  indecency  of  lan- 
guage, but  to  spread  pollution  over  our  souls? 
by  profaneness,  but  to  show  that  we  are  as  defi- 
cient in  the  principles  of  good  breeding  as  in 
those  of  religion?  Surely  we  do  not  obtain  by  it 
credence  to  our  words,  for  a  thousand  oaths 
rannot  confirm  his  assei"tions,  who  shows  by  his 


DECEITFULNESS    OF    SIN.  259 

Tree  use  of  them,  that  he  has  no  regard  for  an 
oath,  or  for  God,  whom  he  invokes  to  sanction  it. 
What  do  we  gain  bj  our  impiety  or  infidehtj, 
our  ridicule  of  rehgion,  our  contempt  or  neglect 
of  the  institutions  of  the  gospel  ?  Are  we  wiser, 
better,  or  happier  for  being  free  from  the  re- 
straints of  religion  ?  Would  our  property  be 
more  secure,  our  families  more  happy  and  vir- 
tuous, society  more  agreeable  and  peaceful  by 
discarding  the  institutions  of  Christianity  ;  and 
with  them,  that  general  love  of  order,  that  de- 
cency and  purity  of  publick  manners,  that  re- 
finement of  moral  sentiment,  that  regard  to  an 
oath,  that  active  spirit  and  those  multiplied  in- 
stitutions of  benevolence,  for  which  we  are 
wholly  indebted  to  its  influence  ? 

2.  If  it  is  so  clear  then  that  we  gain  nothing 
by  our  vices,  which  is  really  deserving  of  our 
pursuit,  we  may  inquire  next,  what  we  lose  by 
them?  We  lose  in  the  first  place  all  self-respect. 
A  man  may  be  proud  of  his  cunning,  he  may 
exult  in  the  success  of  his  criminal  sciieraes,  he 
may  be  emboldened  by  the  artifice,  with  which 
he  escapes  discovery,  or,  if  detected,  punish- 
ment; but  unless  a  total  obduracy  has  crept 
over  his  conscience,  he  cannot  reflect  upon  his 
guilt  without  shame  and  mortification.  Next  of 
necessity  he  loses  the  esteem  and  confidence  of 


260  DECEITFULNESS    OF    SIN. 

the  community,  and  even  of  his  best  friends,  it 
is  impossible  for  us  to  confide  in  persons,  who 
have  repeatedly  violated  their  eng^agements  ;  to 
respect  those,  Avhosc  conduct  proves  that  they 
liave  no  sentiment  of  the  worth  of  character 
and  no  respect  for  themselves.  It  is  vain  for 
those,  who  arc  destitute  of  virtue  and  religion, 
to  expect  that  esteem  and  veneration  to  which 
virtue  and  religion  only  are  entitled.  We  can- 
not alter  as  we  please  the  moral  ditferences  of 
actions ;  disregard  or  deny  the  immutable  dis- 
tinction between  truth  and  falsehood,  right  and 
wrong,  purity  and  indecency,  honesty  and  fraud. 
They  arc  fixed  by  the  great  Moral  Governour, 
and  are  as  immoveable  as  the  pillars  of  his 
throne.  Next  we  forfeit  by  our  vices  the  favour 
of  heaven.  Will  God  be  the  friend  of  the  vi- 
tious  ?  will  he  make  those  happy,  who  refuse  to 
be  made  happy  ?  will  he  continue  his  blessings 
to  such  as  have  lived  only  to  abuse  them  ?  will 
he  be  invoked  by  those,  who  have  called  on  him 
only  by  blasphemies  and  imprecations  ?  This 
would  be  to  dishonour  his  own  government,  to 
obliterate  distinctions  established  by  himself,  and 
to  violate  principles  of  moral  rectitude,  which 
he  has  enjoined  upon  his  creatures. 

3.  We  inquire  thirdly  what  are  the  prospects 
of  the  vitious  as  to  a  future  state  ?  With  regard 


DECEITFULNESS    OF    SIN.  261 

to  that  state  God  has  revealed  nothing  to  satisfy 
our  curiosity,  but  enough  to  influence  our  con- 
duct. Some  things  with  respect  to  it  are  cer- 
tain ;  others  are  accompanied  with  a  high  degree 
of  probability.  It  is  declared  to  be  a  state  of 
retribution,  in  which  men  will  receive  the  re- 
compense of  the  deeds  done  in  the  body :  Here 
retribution  is  evidently  imperfect ;  the  connexion 
between  character  and  condition,  the  dependance 
of  happiness  on  virtue,  and  misery  on  vice  is  in- 
complete, or  it  does  not  always  appear;  there  it 
will  be  exact.  But  this  connexion  and  depen- 
dance are  sufficiently  evident  in  the  present  life. 
The  miseries  of  vice  are  here  so  great,  the  pri- 
vations which  it  inflicts  so  painful,  and  its  conse- 
quences on  everj^  account  so  much  to  be  dreaded, 
as  to  leave  no 'ground  for  hesitation  with  any 
reflecting  man  as  to  his  duty  and  interest.  Here 
the  pleasures  of  the  most  prosperous  vice  bear 
no  comparison  to  the  satisfactions  of  rectitude, 
and  the  pains,  which  it  inflicts,  are  not  in  any 
degree  compensated  by  its  highest  gratifications. 
Is  it  not  enough  to  be  assured,  that  as  we  sow 
here  we  shall  reap  hereafter,  and  every  crimi- 
nal disposition  or  habit,  which  descends  with  us 
to  the  grave,  will  there  yield  its  accursed  fruit  ? 
From  what  is  thus  certain,  is  it  not  reasonable 
to  suppose,  that  there  in  the  presence  of  God, 
with  a  conscience  alive  and  faithiul  to  its  office. 


262  DECEITFULNESS    OF    SIX. 

« 

anfl  with  the  demonstration  in  your  own  person 
of  I  he  truth  of  those  doctrines  of  rchgion. 
which  you  liave  here  so  often  violated  and  con- 
temned, you  will  be  compelled  to  take  a  retro- 
spect of  your  life  and  character,  and  to  trace 
the  consequences  of  your  conduct  in  all  their 
extended  ramifications.  You  will  then  perceive 
the  folly,  ingratitude,  and  baseness  of  your  vices. 
You  will  discover  that  you  have  gained  nothing, 
that  you  have  lost  every  thing.  You  will  learn 
how  many  have  been  seduced  and  corrupted  by 
your  neglect,  your  criminal  conversation,  princi- 
ples, and  example.  There  too  you  will  see  that 
the  dreadful  consequences  of  your  vices  have 
not  perished  with  you ;  the  curse  is  entailed  upon 
your  children  and  posterity ;  the  evil  words 
which  you  uttered,  and  whose  flight  you  cannot 
now  arrest,  are  still  remembered  and  repeated ; 
your  neglects  of  duty  continue  to  encourage  and 
embolden  others  in  their  criminal  omissions  ;  the 
corrupt  principles,  which  you  maintained,  are 
propagated  on  your  authority  ;  and  by  the  track 
of  your  example,  which  is  still  distinct  and  plain, 
many  others  are  descending  in  regular  succession 
into  the  abodes  of  darkness  and  despair;  but  it 
is  now  too  late  to  rectify  your  mistakes,  and  to 
retrieve  the  miscarriages  of  your  life.  You  can- 
not send  forth  even  a  warning  voice  to  admonish 
the  living,  lest   they  also  should  come  into  this 


DECEITFULNESS   OF    SIX.  263 

place  of  torment.  The  consequences  of  your 
folly  and  vice,  unless  arrested  by  the  hand  of 
Omnipotence,  must  be  extendina;  and  multiplying 
to  eternity ;  and  multitudes,  perhaps  among 
them  children  and  friends,  in  these  forlorn  abodes 
shall  address  you  as  the  instigator  and  author  of 
their  ruin.  Can  any  thing  be  imagined  more 
terrifick  than  these  recollections.'^  and  when 
conscience  is  thus  aroused,  and  your  weakness 
felt,  and  the  solemn  truths  of  religion  demon- 
strated, and  the  terrours  of  God's  justice  display- 
ed, what  inexpressible  agony  must  fill  the  soul  .'* 
What  material  sufferings  can  the  boldest  imagi- 
nation depict  more  severe  and  terrible  than 
these  tortures  of  the  mind. 

If  vice,  my  brethren,  offers  no  better  re- 
wards than  these,  if  it  is  invariably  accompanied 
by  such  privations,  if  its  prospects  into  futurity 
are  so  gloomy  and  terrifick,  if  its  evil  consequen- 
ces are  so  extensive  and  irreparable,  and  that  they 
are^  reason,  experience,  and  religion  attest,  we 
cannot  be  too  earnestly  exhorted  to  beware,  lest 
any  of  us  be  ensnared  and  hardened  by  the  de- 
ceitfulness  of  sin.  Nothing  can  be  more  treache- 
rous; against  nothing  have  we  so  much  rea- 
son to  be  ever  on  our  guard.  Every  conside- 
ration, which  should  influence  rational  beins-s, 
requires  us  to  renounce  whatever  is  criminal, 
and  whatever  fends  to  sin.     '  Avoid  it ;  pass  not 


264  DECEITFULNESS   OP   SIN. 

by  it ;  turn  from  it,  and  pass  away.'  Hesitate 
at  no  sacrifice,  which  virtue  may  demand. — 
Shrink  from  no  toil,  expense,  or  pain,  which  the 
extirpation  of  your  sins  may  cost  you.  Watch 
and  pray ;  these  are  the  great  protectors  of  hu- 
man innocence ;  '•  watch  and  pray  lest  ye  enter 
into  temptation.'  The  difficulties  may  be  great, 
but  they  are  in  no  case  insurmountable ;  the 
sacrifices  may  be  expensive,  but  the  compensa- 
tion will  be  ample.  Every  advancing  step  in 
the  pi'ogress  of  virtue  will  be  made  with  grea- 
ter facility ;  God  will  not  withhold  his  bless- 
ing ;  assisted  by  Him  our  resolutions  will  never 
be  vain,  our  virtuous  efforts  never  ineffectual. 


SERMON  XVII. 


EXPERIENCE. 


ISAFAH  XXX.  21. 

THINE  EARS  SHALL  HEAR  A  WORD  BEHIND  THEE,  SAYING, 
THIS  IS  THE  WAY,  WALK  YE  IN  IT,  WHEN  YE  TURN  TO 
THE   RIGHT    HAND    AND    TO    THE    LEFT. 

It  is  not  necessary  for  my  present  purpose  to 
inquire  into  the  particular  connexion  or  intention 
of  this  passage.  There  is  a  voice  wliich  every 
one,  who  will  listen,  may  hear  from  behind  him, 
])y  which  he  is  continually  instructed,  and  ought 
ever  to  be  influenced ;  that  is,  the  voice  of  ex- 
perience. I  intend  now  to  speak  of  the  value 
and  the  proper  application  of  experience. 


I.  Knowledge  is  power,  and  deserves  to  be 
34 


266  KXPBRIENCE. 

pursued  with  all  the  eagerness  with  which  men 
seek  after  it ;  and  moral  knowledge  especially, 
that  knowledge,  which  is  adapted  to  assist  us  in 
the  formation  of  our  characters  and  in  the  con- 
duct of  life,  is  of  all  other  most  valuable. — 
The  right  conduct  of  life  is  of  infinite  impor- 
tance ;  on  this  our  usefulness  and  the  satisfaction 
of  our  own  minds,  our  present  and  eternal  well- 
being  depend.  This  knowledge  will  assist  us  in 
the  government  of  ourselves,  in  the  choice  of 
our  pursuits,  in  the  use  of  our  talents,  in  the 
estimation  in  which  we  ought  to  hold  the  objects 
around  us  ;  it  will  greatly  increase  our  ability  t© 
do  good  and  our  means  of  being  happy. 

In  what  way  can  this  knov/ledge  be  so  effec- 
tually and  certainly  acquired  as  by  experience  ? 
What  instructer  is  so  competent,  and  entirely  to 
be  relied  on  as  experience  ?  The  lessons  of  ex- 
perience are  certain ;  they  have  been  proved. 
What  can  be  more  desirable  than  to  make  our 
knowledge  certain  ?  Many  things  appear  true 
which  are  Avithout  foundation.  We  form  many 
schemes  of  duty  and  exertion,  which  we  confi- 
dently persuade  ourselves  are  feasible,  but  which 
experience  would  show  to  be  impracticable  and 
visionary.  We  lay  out  many  plans  of  future 
enjoyment  and  acquisition,  and  dwell  upon  them 
Avith  such  intensity  and  fondness,  that  we  under- 


EXPERIENCE.  267 

value,  or  wholly  neglect  the  means  of  good  and 
of  enjoyment  within  our  power,  which  plans,  ex- 
perience would  teach  us,  could  never  be  realiz- 
ed ;  and  what  is  this  but  grasping  at  the  shadow 
and  losing  the  substance  ?  We  form  various  opi- 
nions of  ourselves  and  of  our  fellow  men,  which, 
if  brought  to  the  touchstone  of  experience, 
would  be  proved  false ;  and  there  are  many 
others,  which  we  now  hold  mingled  with  doubt 
and  distrust,  in  which  experience  would  confirm 
us,  and  of  which  it  is  most  essential  to  our  con- 
duct and  happiness  not  to  be  convinced  only  but 
persuaded. 

The  instructions  of  experience  are  certain* 
What  has  usually  happened  will  continue  usually 
to  happen.  The  operation  of  similar  causes 
will  produce  similar  effects,  and  particular  cour- 
ses of  conduct  will  be  followed  by  the  same  con- 
sequences, by  which  they  have  heretofore  been 
invariably  followed.  It  is  true  that  the  world 
in  which  we  live  is  a  world  of  vicissitudes  and 
alterations,  transitions  and  disappointments ;  this 
is  one  of  the  first  and  most  important  lessons  of 
experience;  it  has  always  been  so,  and  it  will  so 
continue.  This  is  a  lesson,  which  experience 
has  taught  us  again  and  again,  and  we  should 
take  our  measures  accordingly.  Yet  although 
it  is  a  world  so  liable  to  vicissitudes  and  altera- 
tions of  almost  every  description,  yet  it  is  not  a 


268  EXPERIENCE. 

state  of  entire  [uiarchy  and  confusion,  of  acci- 
dent and  chance.  Even  tliese  chang^es  take 
place  by  certain  rules,  or  under  peculiar  circum- 
atances,  by  which  you  may  make  some  calcula- 
tion respecting  them,  and  so  provide  for  their 
occurrence.  The  g~eat  principles  of  the  moral 
providence  and  government  of  God  are  distinct- 
ly taught  by  revelation,  and  may  always  be  trac- 
ed, at  some  times  visibly,  at  other  times  obscure- 
ly, in  their  operation  and  application  to  the 
conditions  and  fortunes  of  men  however  diver- 
sified. The  instructions  of  experience  arc  cer- 
tain ;  they  are  deduced  from  facts  or  events,  in 
which  you  yourself  were  an  actor,  or  of  which 
you  have  been  a  conscious  subject  or  witness. 

The  lessons  of  experience  are  of  easy  appli- 
cation. Much  knowledg-e  is  lost  from  our 
ignorance  of  its  proper  use.  The  knowledge 
which  experience  furnishes  being  founded  on 
facts,  the  facts  and  events,  on  which  it  is  found- 
ed, point  out  the  circumstances  to  which  it  may 
be  applied.  The  application  of  this  knowledge 
may  be  made  by  any  one,  who  possesses  any  re- 
lentiveness  of  memory  and  patience  of  obser- 
vation. 

We  remark  next  that  on  some  subjects  expe- 
rience is  the  only  teacher.  We  can  know  little 
of  ourselves  but  what  we  learn  from  experience. 
The  sentiments,  which  we  form  on  this  subject, 


EXPERIENCE.  269 

when  without  regard  to  the  past  we  venture  to 
conjecture  or  decide  what  will  be  our  future 
views  and  conduct,  are  commonly  fallacious.  We 
do  not  know  ourselves  until  we  have  been  tried. 
The  same  remarks,  are  applicable  to  the  judg- 
ments, which  we  form  of  our  fellow  men.  We 
are  not  well  qualified  to  decide  respecting  their 
characters,  until  actual  experience  has  disclosed 
them.  Many  and  various  delusions  likewise 
often  possess  our  minds,  we  are  prone  to  indulge 
many  vain  imaginations,  many  groundless  hopes 
and  fears  alternately  swell  and  agitate  our  hearts, 
of  whose  fallacy  experience,  and  experience 
only,  will  convince  us. 

The  value  of  experience  is  great  from  the 
nature  of  the  subjects,  on  which  it  treats.  It 
offers  lessons  on  whatever  relates  to  our  charac- 
ters, conduct,  and  true  welfare.  If  you  would 
become  acquainted  with  yourself,  study  your 
character  by  the  light  of  experience.  Read 
with  care  the  history  of  your  life  :  you  will  then 
best  ascertain  the  extent  of  your  powers  and 
the  uses  to  which  they  are  adapted  and  ought  to 
be  applied.  You  will  best  learn  your  weaknes- 
ses, failings,  and  prevalent  sins  when  you  reflect 
how  many  have  discovered  themselves  and 
study  faithfully  the  register  of  conscience.  You 
will  best  become  acquainted  with  the  circumstan- 
ces most  dang^crous  to  your  virtue,  when  you  re- 


"IIQ  EXPERIENCE. 

member  those  bj  which  jou  have  been  most 
frequently  overcome.  You  will  learn  in  what 
JOU  are  most  likely  to  excel,  when  you  consider 
in  what  you  have  made  the  greatest  proficiency ; 
and  you  may  readily  ascertain  the  sources  of 
future  satisfaction  and  enjoyment  by  inquiring 
where  you  have  formerly  found  them. 


II.  These  remarks  lead  us  to  consider  in  the 
second  place  the  proper  application  of  experi- 
ence. It  should  serve  to  regulate  your  calcula- 
tions and  conduct  for  the  future.  This  is  its  true 
and  only  rational  use.  The  present  is  all  that  is, 
the  future  is  all  that  ever  can  be,  ours.  The 
past,  with  its  record  of  good  and  bad,  of  wisdom 
and  folly,  of  virtue  and  vice,  of  enjoyments 
and  sorrows,  with  all  the  fair  and  all  the  ille- 
gible characters,  which  were  impressed  on  it, 
is  irrecoverably  gone.  That  we  should  be 
truly  penitent  for  the  follies  and  sins,  which  pol- 
lute our  past  history,  is  an  indispensable  and  so- 
lemn duty,  and  essential  to  obtain  the  forgiveness 
of  that  just  Being,  whom  Ave  have  chiefly  of- 
fended. That  we  should  feel  a  complacency  in 
the  good,  which  he  has  made  us  instrumental  in  ac- 
complishing, is  the  natural  and  legitimate  reward 
of  good  conduct.  That  we  should  recollect  with 
gratitude  to  him  the  blessings,   which  he  has 


EXPERIENCE.  271 

caused  us  to  enjoy,  is  the  dictate  of  a  rational 
and  sincere  piety :  But  it  is  useless  to  waste  our 
time  in  unavailing  regrets  and  griefs  for  past  fol- 
lies and  sins  ;  our  duty  is  to  beware  of  them 
hereafter,  and  by  greater  circumspection  and 
diligence  to  endeavour  to  retrieve  our  mispent 
hours,  days,  and  years.  It  is  criminal  to  be  so 
elated  with  any  good,  that  we  have  performed, 
or  any  virtues,  which  we  may  have  attained,  as 
to  neglect  the  good,  which  we  may  still  do,  or 
the  acquisitions,  which  we  may  still  make.  It  is 
folly  to  look  back  with  regret  on  departed  joys, 
so  as  to  render  present  satisfactions  insipid,  and 
to  neglect  to  provide  for  future  comfort  and  en- 
joyment. The  past  is  properly  improved  only 
when  it  serves  for  the  regulation  of  the  present 
and  the  future. 

The  remembrance  of  our  past  follies  and  sins 
should  inspire  us  with  vigilance  and  caution. 
They  should  stand  before  us  as  land-marks  and 
beacons  to  admonish  us  where  danger  lies,  and 
to  enable  us  to  shape  our  course  in  safety.  Ex- 
perience has  taught  us  that  we  are  weak  and 
frail,  liable  to  be  deceived  and  perverted  in  our 
views  and  judgments ;  ever  exposed  to  be  be- 
trayed by  our  passions  into  that  which  is  crimi- 
nal; surrounded  by  temptations  under  every 
disguise,  and  liable  to  be  attacked  and  overcome 
by  thera,  when  altogether  unaware  of  their  ap- 


272  EXPERIENCE. 

proach.  What  circumspection  and  vigilance 
ought  we  therefore  continually  to  exercise ;  does 
not  experience  admonish  us  to  regard  ourselves 
always  as  in  an  enemy's  country,  where  certain 
ruin  and  discomfiture  await  us,  if  we  are  found 
unarmed,  unguarded,  or  sleeping  at  our  post  ? 

Experience  addresses  us  with  the  most  pow- 
erful motives  to  virtue  and  rectitude  of  conduct. 
Have  we  not  found  that  the  guilty  heart  has  no 
peace ;  that  regret,  and  mortification,  and  shame, 
and  trembling  apprehension,  and  disgrace,  and 
misery  are  the  consequences  of  vice  and  folly  ; 
that  none  but  the  ways  of  wisdom  are  ways  of 
pleasantness,  and  peace,  and  conscious  security; 
that  a  sentiment  of  rectitude  disarms  even  the 
severest  affliction  of  its  sting ;  that  the  good 
man's  solitude  and  seclusion  are  enlivened  by  the 
conscious  presence  of  the  best  Friend  of  virtue  ; 
and  that  those  hours  of  adversity,  which  to  the 
wicked  are  shrouded  in  despair  and  terror,  to 
him  are  gilded  with  divine  hopes  ?  How  elo- 
quent then  is  experience  in  pleading  the  cause 
of  truth  and  virtue,  and  in  the  motives,  which 
she  holds  out,  to  deter  or  to  rescue  the  wretched 
slaves  of  vice !  Should  not  our  hearts  be  always 
open  to  their  influence  ?  • 

The  lessons  of  experience  are  next  to  be  ap- 
plied to  the  estimation,  in  which  we  hold  the 
goods  and  evils  of  life.     We  have  learnt  from 


EXPERIENCE.  273 

experience  that  things,  events,  and  persons  are 
not  always  to  be  judged  of  from  their  appear- 
ance. We  have  learnt  that  many  objects,  which 
in  prospect  were  dazzling  and  beautiful,  and  for 
the  attainment  of  which  we  panted  with  strong 
desire,  have  either  shrunk  from  our  grasp,  or  in 
the  possession  have  proved  worthless.  We 
have  found  that  to  other  objects,  on  which  as 
we  hurried  along  we  looked  with  contempt,  we 
have  been  glad  to  return  for  relief  or  enjoy- 
ment, and  have  obtained  far  more  than  we  ex- 
pected. We  have  often  learnt  that  events,  which 
appeared  fraught  with  evil,  have  ultimately 
proved  advantageous,  and  that  others,  which  we 
fondly  anticipated,  in  the  issue  have  been  sour- 
ces of  regret  and  sorrow.  We  have  sometimes 
discovered  that  persons  on  whom  we  calculated 
as  our  friends,  who  were  eager  in  their  profes- 
sions and  assiduous  in  their  attentions,  are  faith- 
less and  treacherous ;  and  that  others  whom, 
while  ignorant  of  their  true  characters,  we  re- 
garded with  distrust,  in  the  hour  of  necessity 
have  shown  themselves  our  truest  benefactors. 
We  have  been  taught  by  experience  that  there 
is  on  earth  neither  unmixed  good  nor  unmixed 
eviJ,  "  that  perfection  is  not  the  growth  of  a 
terrestrial  soil ;"  that  no  earthly  possession  can 
claim  the  attributes  of  permanency  and  stabili- 
ty ;  that  our  most  valued  possessions  are  impro- 
3r) 


274  EXPERIENCE. 

perly  called  our  own,  and  are  only  lent  to  be 
resumed  at  the  pleasure  of  the  invisible  arbiter 
of  our  destinies.  We  haye  often  seen  the  clea- 
rest dawn  obscured  by  clouds  and  suddenly 
frowning  with  storms,  and  hopes,  rich  with  the 
sparkling  honours  of  the  morning  and  drinking  in 
its  earliest  rays,  and  sending  up  a  pure  and  grate- 
ful incense  to  heaven,  before  night  closed,  and 
withered,  and  dead. 

Experience  has  taught  us  that  time  waits  at 
no  man's  door  and  serves  no  man's  leisure  or  con- 
venience ;  that  duty  deferred  is  commonly  duty 
neglected  j  that  resolutions  of  future  amendment 
and  usefulness  never  find  a  convenient  season; 
that  yesterday  never  returns,  that  to-morrovr 
never  comes ;  that  death  unseen  lurks  continu- 
ally in  our  path,  and  often  seizes  us  on  the  high- 
way of  promise  and  expectation,  in  the  midst  of 
our  business,  and  schemes  of  ambition,  pleasure, 
and  acquisition  ;  and  that  no  struggles  nor 
prayers  nor  wishes  can  induce  him  to  quit  his 
hold. 

Such,  my  brethren,  are  some  of  the  lessons 
which  experience  offers.  Who  is  there,  even 
among  the  young,  who  has  not  been  instructed 
by  them?  Every  day  of  rational  and  adult  life 
has  uttered  many;  and  some  of  us  have  been  so 
often  called  to  pore  over  the  page  of  afflictive 
experiences,  that  it  has  become  illegible  by  our 


EXPERIENCE,  275. 

tears.  Shall  such  instruction  avail  us  nothing? 
Shall  we  be  so  often  disciplined,  and  counselled, 
and  admonished,  and  yet  make  no  proficiency  in 
the  science  of  duty  and  virtue,  of  life  and  hap- 
piness ? 

How  privileged  are  we,  my  friends,  that  we 
are  thus  enabled  to  profit  by  what  we  have  seen 
and  heard,  by  what  we  have  done  and  suffered, 
by  evil  as  well  as  by  good,  by  our  sins  and  fol- 
lies as  well  as  by  our  virtuous  and  wise  actions ! 
What  a  noble  prerogative  is  that,  by  which  we 
have  it  in  our  power  to  survey  the  past  and 
make  it  serve  as  a  sure  guide  for  the  future ! 
Yet  how  few  are  there  who  improve  these  les- 
sons as  they  ought ;  how  many  must  be  oppress- 
ed with  the  mortifying  consciousness  of  having 
forgotten  or  neglected  these  most  valuable  in- 
structions ;  of  having  slighted  the  counsels  of 
this  excellent  friend,  and  of  having  chosen  rather 
to  follow  the  dangerous  and  flattering  impulse  of 
our  inclinations  and  wishes,  or  the  delusive  and 
treacherous  light  of  our  presumption  and  pride ; 
and  so  have  gone  on  from  day  to  day  perpetual- 
ly deceiving  ourselves  by  false  calculations,  com- 
mitting errours,  which  we  have  repeatedly 
committed,  yielding  to  sins  and  exposing  our- 
selves to  temptations,  by  which  we  have  been 
often  vanquished,  and  involving  ourselves  in  mi- 
series, from  which  we  have  often  and  dreadfullv 


276  EXPERIENCE. 

suffered.  How  many  of  us  go  on  from  day  to 
day  making  false  estimates  of  life,  and  indulging 
calculations  respecting  the  future  against  which 
our  own  and  the  experience  of  others  remon- 
strates with  the  most  affecting  eloquence.  Is 
not  this  conduct  irrational ;  nay,  is  it  not  criminal 
and  inexcusable  ? 

Yes,  and  how  many  of  us  are  gratifying  our 
self  love,  and  soothing  our  consciences  by  a  vain 
wish  that  we  could  live  our  lives  over  again,  and 
the  still  vainer  imagination,  that  we  should  in  such 
case  live  altogether  differently  and  better.  If 
this  wish  is  sincere  then  why  does  not  the  pre- 
sent time  bear  the  marks  of  such  improvement  .'* 
Why  is  not  to-day  better  for  the  experience  of 
yesterday  ; — the  year,  which  is  now  already  in 
our  possession,  amended  by  the  history  of  that 
which  is  past  ?  Can  that  wish  be  sincere,  is  it 
rational,  which  does  not  prompt  us  to  exert 
ourselves,  that  we  may  accomplish  it  ?  Do  not 
doubt  that  a  second  edition  would  be  defaced 
with  as  many  erasures,  misprintings,  errours,  and 
blots,  and  omissions,  and  blank  pages,  or  pages 
worse  than  blank  polluted  with  the  history  of 
follies  and  crimes,  as  the  first  copy.  It  is  indeed 
deeply  to  be  lamented,  that  the  progress  of  most 
of  us  through  life,  as  to  the  moral  improvement 
which  we   make   of  our  experience,  is  like  the 


EXPERIENCE.  277 

passage  of  a  vessel  through  the  water,  where 
her  track  is  so  soon  lost  as  to  afford  no  aid  in  the 
direction  of  her  further  course. 

Be  persuaded  never  to  disregard  the  admoni- 
tions of  experience.     Often  recollect  and  study 
the  history  of  your   lives.     Listen  to  the  voice, 
which  speaks  from  behind  you,  when  you  would 
turn  to  the  right  hand  or  to  the  left,  saying  this 
is  the  path  of  duty,  safety,  virtue,  satisfaction, 
and  happiness.     It  is  a  friendly  counsellor,  which 
will  not   deceive  you,   though   its   lessons    may 
often    open    the  fountains  of   grief,    and   cause 
the    bitter    tears    of  repentance    to  flow.     He, 
and  he    only,   is    truly  wise,  who    humbly   re- 
ceives its  counsels.     Happy  is  the    man,    who 
finds  at  the  close  of  every  day's  progress  on  the 
journey   of  life   that   he   has  made  some  actual 
advances  towards  the  great  ends  of  his  being ; 
that  he  is  not  obliged  to  pass  the  greater  part 
of  the  next  day  in  retracing  his  steps  and  re- 
pairing the  mistakes  of  the  former;  who  learns 
as  he  proceeds  that  he  travels  with  more  speed,, 
security,  and  facility  ;  and  having  at  last,  through 
the  good  pr(jvidence  of  God,  reached  the  end  of 
his    pilgrimage,  in  reviewing  the  history  of  his 
life   may  look  back  with  grateful  complacency 
upon  an  uninterrupted   proficiency  in  virtue,  and 
forward  with  humble  but  confident  hope  to  a 


278  EXPERIENCE. 

more  rapid,  honourable,  and  glorious  progress 
towards  the  perfection  of  his  rational  and  moral 
nature.  Now  we  see  through  a  glass  darkly, 
but  when  that  which  is  perfect  is  come,  that 
which  is  in  part  shall  be  done  away. 


SERMON  XVIII. 


DUTY  THE  SUPREME  OBJECT. 


PSALM  CXIX.  6. 

THEN    SHALi    I     NOT     BE     ASHAMED,     WHEN   I   HAVE     RESPECT 
UNTO    ALL    THY    COMMANDMENTS. 

Every  man,  who  has  been  called  to  act  for 
himself  and  made  some  progress  on  the  journey 
of  life,  has  found  that  his  duty  often  presents 
itself  under  circumstances  of  great  trial.  Some- 
times it  is  in  itself  arduous,  requiring  much  la- 
bour of  bodj  and  mind,  expense  of  ease,  and 
health,  and  feeling;  every  effort,  which  he 
makes,  is  painful ;  innumerable  obstacles  present 
themselves  in  his  way,  and  he  has  no  sooner  sur- 
mounted those,  which  li©  immediately  before 
him,  than  others  appear  in  near  and  long  suc- 
cession.    Somotimes  his  duty  is  involved  in  ob- 


20D  PUTy    THE    SUPREME    OBJECT. 

scuritj ;  it  cannot  be  ascertained  without  labo- 
rious inquiry ;  argument  balances  argument ; 
there  are  important  considerations  on  either 
side,  which  keep  the  mind  for  a  long  time  vi- 
brating from  this  to  the  opposite  point ;  and  we 
are  at  last  compelled  to  act  on  probable  grounds  ; 
clearness  and  certainty  are  not  attainable  ;  the 
scale  is  turned  by  a  small  weight,  and  it  only  re- 
mains to  yield  to  the  preponderance.  On  other 
occasions  our  duty  requires  great  sacrifices ;  sa- 
crifices of  what  is  extremely  dear ;  of  our  ease 
and  property ;  and  of  the  most  valued  connex- 
ions and  attachments,  which  nature  formed, 
which  religion  has  sanctioned,  which  time  has 
cemented,  which  have  indeed  grown  with  our 
growth  and  strengthened  with  our  strength. 
Sometimes  our  duty  calls  us  to  take  up  our  cross; 
we  must  encounter  reproach  and  persecution ; 
we  must  be  exposed  to  the  violence  of  the  ma- 
lignant ;  we  shall  be  lashed  with  the  censures  of 
the  ignorant  and  illiberal ;  we  may  be  subjected 
to  the  suspicions  even  of  those  whom  we  love 
and  venerate,  who  may  judge  partially  and  has- 
tily ;  or  who  may  not  be  possessed  of  all  the 
grounds  by  which  our  judgment  is  determined  ; 
or  knowing  them  may  not  properly  weigh  their 
force  ;  and  sometimes  we  must  submit  to  the 
alienation  of  Irlends,  whom  we  love  as  our  own 
souls,  and  whose  friendship  we  deem  among  the 


DUTY   THE    SUPREME    OBJECT.  281 

best  of  God's  blessings.  In  other  cases  of  duty 
suffering  under  various  forms  is  to  be  encounter- 
ed, and  life  itself  is  not  always  to  be  withheld. 

Suffering,  and  pain,  and  difficulty,  and  loss, 
God  himself  has  made  our  aversion;  it  is  only 
the  madman,  who  courts  them  for  their  own 
sake.  The  tender  and  delicate  mind  will  be 
pained  with  censure  however  unmerited;  the 
mind,  which  is  always  conscious  of  rectitude,  is 
distressed  to  become  the  object  of  suspicion  and 
distrust ;  and  the  man,  who  deserves  friends, 
cannot  view  their  alienation  from  him,  even  in 
circumstances  where  he  has  done  only  his  duty, 
but  with  a  regret,  which  will  often  fill  his  eyes 
with  tears  and  his  bosom  with  agony ;  the  wound, 
which  the  affections  in  such  cases  receive,  may 
cease  to  bleed,  but  it  will  remain  unclosed,  and 
its  pains  will  be  revived  at  every  exposure. 

If  however  we  would  escape  trials  and  suf- 
ferings, we  must  go  out  of  the  world.  Human 
nature  is  weak  and  frail ;  man,  while  he  remains 
man,  though  he  may  be  greatly  superiour  to 
others  in  wisdom  and  discernment,  is  always  lia- 
ble to  err;  his  judgments  may  be  false,  and  his 
passions,  and  interests,  and  prejudices  may  lead 
him  astray.  The  humblest  condition  in  life  is 
not  exempt  from  severe  trials;  riches,  power, 
distinction  serve  only  to  multiply  them ;  and 
those,  Avho  occupy  stations  of  singular  usefulness 
:36 


282  DUTV    THE    SUPREME    OBJECT. 

or  interest  in  the  communitj,  are  in  a  proportio- 
nal degree  exposed  ;  it  is  the  price  which  a  man 
must  pay  for  the  privilege  and  opportunity  of 
doing  extensive  good  to  mankind.  We  must  not 
Complain  of  these  trials ;  it  is  useless  to  com- 
plain of  what  is  unavoidable  and  unalterable ;  it 
would  be  folly  to  complain,  because  complaint 
serves  only  to  aggravate  the  evil ;  it  is  unchris- 
tian to  complain,  because  these  trials  are  the 
appointment  of  that  Being,  who  orders  all  things 
Avell.  They  are  designed  to  answer  the  highest 
moral  purposes.  They  keep  us  awake  and 
oblige  us  to  bring  our  best  faculties  into  exercise. 
They  give  us  many  lessons  in  humility,  and  are 
necessary  to  curb  the  pride,  which  seems  almost 
natural  to  the  human  heart.  They  continually 
press  upon  us  the  necessity  of  restraint  in  our 
wishes  and  feelings,  our  words  and  conduct. 
They  make  us  feel  our  dependance  on  each 
other  and  teach  us  the  duties  of  candour,  equity, 
and  kindness.  They  constantly  inculcate  the 
necessity  and  value  of  religion  ;  they  often  make 
us  sensible,  and  such  a  conviction  cannot  be  too 
dearly  purchased,  that  religion  is  our  only  sup- 
port and  consolation,  our  only  safe  guide,  and 
our  only  true  friend ;  for  what  is  the  world 
without  God,  but  a  boundless,  trackless  waste 
of  waters,  turbid  and  wild,  where  the  tem- 
pest  howls    continually   and    the    waves  rear 


DUTY   THE    SUPREME    OBJECT,  283 

tlieir  tcrrifick  crest,  where  tossed  witliout  cer- 
tainty and  witliout  hope,  night  closes  upon  you 
in  all  its  horrours,  and  the  sea  receives  you  into 
its  fathomless  bosom  ? 

There  are  those,  who  hear  me,  who  have 
made  in  the  school  of  trial  their  most  valuable 
acquisitions  ;  who  never  knew  themselves  until 
they  learnt  their  true  character  from  the  mouth 
of  an  enemy ;  who  never  enumerated  their 
blessings  until  some  of  them  were  taken  away; 
who  had  not  learnt  to  be  happy  until  they  had 
been  made  miserable  ;  who  knew  nothing  of  the 
value  of  friends  until  sickness  and  adversitv 
made  them  sensible  to  the  relief  of  sympathy 
and  compassion ;  who  could  not  estimate  the 
world  in  which  they  live,  until  disappointment 
had  stripped  off  its  delusions  ;  who  would  not 
have  learnt  humility,  and  discretion,  and  can- 
dour, and  mercy,  had  not  conscience  upbraided 
them  with  their  own  follies  and  sins ;  who  would 
never  have  returned  to  their  father's  house,  had 
they  not  been  reduced  to  the  wretchedness  of 
the  prodigal  son;  and  who  would  have  known 
nothing  of  the  value  and  power  of  religion,  if 
affliction  had  not  first  made  them  desolate,  and 
the  storms  of  life  driven  them  to  seek  shelter 
in  her  bosom ;  who  would  not  have  been  made 
ready  for  death  had  not  sickness  brought  him 
to    their   bed    side ;    and    would    have     known 


284        DUTY  THE  SUPREME  OBJECT. 

nothing  of  the  christian's  hope  had  they  not  been 
compelled  to  bid  farewell  to  their  friends,  or 
parents,  or  children  at  the  gate,  which  opens 
into  the  unseen  world;  and,  while  weeping 
among  the  graves,  been  led  "  to  see  the  place 
where  the  Lord  lay,"  and  where  he  achieved 
his  wonderful  victory. 

It  is  God,  my  brethren,  who  sends  trials  upon 
us ;  trials  of  adversity  and  prosperity,  of  success 
and  disappointment;  who  often  hedges  up  and 
darkens  our  course ;  who  brings  over  us  clouds 
of  perplexity  and  doubt ;  who  threatens  us  with 
reproach,  and  loss,  and  persecution,  even  in  the 
performance  of  our  duty,  and  who  commands  us 
sometimes  to  go  onwards  in  an  untrodden  path, 
and  when  we  can  only  feel  our  way.  But  it  is 
all  well ;  yes,  christians,  it  is  all  well ;  for  the 
world,  in  which  we  live,  is  constituted  by  the 
wisdom  and  governed  by  the  providence  of  God ; 
he  orders  all  things  rightly;  when  he  afflicts  or 
when  he  causes  us  to  rejoice  his  mercy  is  the 
same ;  to  what  he  appoints  we  should  unreser- 
vedly submit,  and  when  he  calls,  we  should  rise 
and  follow  at  once. 


II.  The  trials  of  life  are  many  and  severe,  but 
our  duty  is  in  some  respects  plain.  I  ask  first,  if 
we  shall  retreat  from  them  ?  That  would  be  un- 


DUTY    THE    SUPREME    OBJECT.  285 

worthy  of  us.     We  must  not   without  necessity 
seek  them  ;  but  when  they  meet  us  in  the  way  of 
our  duty,  it  is  not  for  us  to  turn  back  or  to  turn 
aside.     We  must  act,  for  God  has  designed  us 
for  a  life  of  activity.     Indecision  and  indolence 
are  often  more   criminal  than  errour.     Greater 
evils  may  result  from    them    to  ourselves   and 
others.     If  we  would  wait  until  all  trials  cease, 
v»^e  may  sit  down  with  the  traveller  on  the  river's 
bank,  until  the  waters  have  all  floAved  by.    How 
would  the  business  of  life  be  conducted,  and  to 
what   a  state   would  the   world  be  reduced,  if 
because  there  are  difficulfies  and  trials  in  the 
way  of  our  duty,  every  man  should  neglect  hig 
duty  }  if  because  we  may  go  wrong  we  should 
refuse  to  go  at  all  }  It  is  to  be  lamented  that  so- 
ciety is  burdened  with  much  of  this  lumber  and 
timidity,   with   many  of  these  unprofitable  ser- 
vants, who  have  buried  their  talent  in  a  napkin : 
to  whom  the  world  owes  nothing,  because  they 
have   done    nothing  for  themselves    or  others, 
unless  it  be  to  lie  across  the  path   of  the  active 
and  useful ;  who  have  been  sitting  at  the  foot  of 
the  hill  when  they  ought  long  since  to  have  pass- 
ed over  it ;  and   their  sun  is  nearly  down  while 
as  yet  their  day's  work  is  not  begun. 

2.  Our  next  inquiry  is  to  what  extent  are  we 
responsible  for  the  consequence?!  of  our  conduct.'' 


286  DUTY    THE    SUPREMK    OBJECT. 

I  answer,  we  are  highly  responsible  for  them ; 
and  yet  this  is  not  to  be  said  without  some  quali- 
fication. W  c  may  often  do  wrong,  when  we  are 
only  acting  in  conformity  to  our  own  views  of 
duty  and  propriety ;  we  may  inflict  a  great 
and  irreparable  injury  on  ourselves  and  society, 
and  yet  be  innocent  before  our  own  consciences 
and  before  God,  who  is  greater  than  our  hearts. 
We  have  some  foresight,  and  yet  our  views  are 
limited ;  from  reason  and  experience  we  can 
make  some  calculations  in  regard  to  the  future 
consequences  of  our  conduct  or  our  neglect ;  it 
is  here  that  we  mus^  exercise  our  best  judgment, 
and  gather  and  gratefully  receive  the  best  coun- 
sel. In  any  important  step  in  life,  we  must  seri- 
ously consider,  and  as  far  as  possible,  ascertain 
what  may  be  the  effect  of  our  conduct ;  the  injury 
which  it  may  do  to  some,  and  the  good  which 
may  accrue  from  it  to  others  ;  and  having  view- 
ed the  subject  on  all  sides,  and  with  a  delibera- 
tion suited  to  its  importance,  we  are  then  re- 
sponsible only  for  consequences,  which  were  dis- 
tinctly foreseen,  or  which  were  rendered  proba- 
ble. Good  Avhicli  is  quite  unlooked  for  may 
result  from  the  course  which  wc  adopt ;  and 
evils  may  follow,  which  could  not  be  anticipated. 
In  the  former  case  w^e  can  have  no  merit ;  in 
the  latter  no  blame.  A  diiferent  conduct  might 
be  followed  by  results  which  were  as  little  ex- 
pected. 


DUTY    THE    SUPREIME    OBJECT.  287 

3.  Next  we  must  exercise  extreme  care  and  vi- 
gilance, lest  any  inferioiir  or  sordid  motives  and 
principles  have  the  control  or  an  undue  influ- 
ence over  us. 

One   of  the   most  unworthy   motives,   which 
may  deter  us  from  the  performance  of  our  duty, 
is  the  fear  of  censure ;  and  there  is  another,  by 
which  we  may  be  excited,  which  is  little  better, 
the  desire   of  applause.     If  we    would    wholly 
escape  censure  we  must  depart  from  among  men ; 
perhaps  most   of  us  deserve  a  good  deal.     Our 
opinions  and  sentiments  are  different ;  our  per- 
sonal interests  often  come  in  collision;  wc  have 
violent  prejudices  ;  we  have  a  strong  confidence 
in  our  own  judgments,   and  a  contempt  for  the 
judgment  of  others  ;  some  persons  are  tinctured 
with    malignity   and  disposed   to   suspicion    and 
jealousy;  and    feel   as   though  they  were  them- 
selves exalted,  in  proportion  as  others  are  de- 
pressed ;  and  then  the  construction   of  motives 
is  so  easy,  that  there  is  indeed  not  an  action  of  a 
man's  life   however  pure,  which  may  not  be  as- 
cribed to  a  selfish,  or  corrupt,  or  sinister  motive. 
Reputation  is   an  invaluable   possession;  a  cha- 
racter for  honour,  integrity,  and  religious  princi- 
ple is  a  most  powerful  means   of  good,  and  i% 
the   richest  legacy,  which  a  good  man  can  be- 
queath to   his   children   or  to  the  community. 
Censure  is  painful,  whether  deserved  or  unde- 


288  1»UTY    THE    SUPREME    OBJECT. 

served ;  we  must  have  acquired  considerable 
obduracy  of  feeling  to  rise  entirely  above  it. 
We  should  be  desirous  to  have  the  confidence 
of  others,  that  we  may  be  useful  to  them.  The 
censure  of  the  wise  and  good  is  much  to  be 
deprecated ;  yet  there  is  a  greater  evil  than 
this,  the  disapprobation  of  our  own  hearts. 
The  applause  or  good  opinion  even  of  the  best 
men  in  the  community  may  be  pursued  with  too 
much  solicitude,  and  purchased  at  too  great  an 
expense  ;  for  the  wisest  and  best  men  are  falli- 
ble, and  often  swayed  by  their  interests,  or  their 
prejudices ;  and  cannot  always  understand  or 
properly  estimate  the  motives  by  which  our 
conduct  is  decided.  Whoever  makes  the  ap- 
probation of  mankind  the  great  object  of  his 
life  acts  from  an  unworthy  motive  ;  and  let  his 
conduct  be  ever  so  circumspect  he  will  miss  his 
aim ;  and  will  most  probably  deserve  far  more 
censure  than  he  obtains  praise. 


ill.  The  only  safe  and  certain  rule  of  conduct 
is  that  suggested  in  the  text ;  a  principle  of  reli- 
gious duty ;  we  can  then  only  expect  not  to  be 
ashamed  of  ourselves,  when  we  have  regard 
unto  all  God's  commandments. 

Consider  the  will  of  God  as  the  supreme  rule 
of  your  conduct.      Whatever  is  conformed  to 


DUTY  THE  SUPREME  OBJECT.        289 

this  is  right ;  whatever  is  opposed  to  this  is  wrong. 
Every  motive,  principle,  sentiment,  or  determi- 
nation, which  does  not  coincide  with  this,  is  cri- 
minal, and,  so  far  as  it  influences  or  governs  you, 
will  presently  make  you  miserable.  This  is  a 
fixed  principle  of  God's  moral  government ;  it 
is  a  wise  appointment ;  you  cannot  escape  it ; 
jou  ought  not  to  desire  to  escape  it ;  it  would 
be  ill  for  you  and  for  the  world  if  it  were  revok- 
ed or  altered. 

In  the  performance  of  what  appears  to  be 
your  duty,  under  the  decisions  of  an  enlightened 
and  faithful  conscience,  be  prepared  for  every 
sacrifice  to  which  you  may  of  necessity  be  call- 
ed, and  shrink  from  no  trial  which  is  in  itself  una- 
voidable. Property,  though  in  some  cases  an 
important,  yet  is  always  with  a  good  man  an  in- 
feriour  consideration.  Ease  is  not  to  be  sought, 
for  no  man,  who  would  be  singularly,  or  to  any 
considerable  degree,  useful,  can  look  for  much 
ease  in  life.  Pain  is  not  to  be  much  regarded, 
for  many  of  our  highest  duties  are  in  their  na- 
ture painful.  Censure  is  a  small  evil  when  it  is 
undeserved  ;  and  the  malignant  remarks  of  such 
as  have  no  respect  for  themselves  should  pass 
by  us  as  the  idle  wind.  Suspicion,  distrust,  alie- 
nation, unkindncss  on  the  part  of  friends  is  in- 
deed hard  to  bear;  it  presses  upon  the  soul  like 
a  heavy  load ;  it    pierces  the   heart  with  grief; 


290  DUTV    THE    SUPREME    OBJECT. 

yet  this  evil  is  small  compared  with  the  neglect 
of  our  duty ;  and  it  is  only  temporary,  and  the 
broken  parts  will  unite  again,  where  the  union 
will  be  perpetual,  and  where  the  only  basis  of 
intercourse  is  unmixed  love  and  perfect  confi- 
dence. No,  christians !  no  sacrifice,  not  even 
life  itself,  is  too  great  in  the  cause  of  duty  and 
virtue.  Cut  off  the  right  hand  and  pluck  out 
the  right  eye,  if  they  cause  you  to  offend. 
You  are  then  only  secure  from  shame  and  re- 
morse, when  you  have  respect  unto  all  God's 
commandments.  Let  duty  be  the  first  and  su- 
preme inquiry  ;  and  measure  your  duty  not  by 
any  low  and  sordid  calculations,  but  take  a  com- 
prehensive view.  Think  little  of  yourself ; 
think  much  of  others.  Perhaps  you  arc  alone 
in  the  world ;  a  solitary  being,  encased  within 
your  own  shell,  and  your  views  and  affections  cen- 
tering only  in  yourself,  and  never  passing  beyond 
the  narrow  circle  in  which  they  have  for  years 
revolved ;  shut  out  from  all  the  charities  of  life; 
miserable  man!  you  know  nothing  of  that  reli- 
gion, Avhich  teaches  us  as  its  first  great  principle, 
that  no  man  liveth  to  himself  But  if  you  are  a 
man,  you  ought  to  have  the  feelings  of  a  man. 
Think  little  I  say  of  yourself;  selfishness  is  the 
source  of  almost  all  the  vice  and  misery  in  the 
world.  Perhaps  you  arc  a  son,  and  the  mother 
who  bore  you,  trembling  with  decrepitude,  deso- 


DUTY    THE    SUPREME    OBJECT.  291 

lated  by  adversity,  and  shivering  with  the  cold 
of  the    winter  of  life,  charges  you  never  to  for- 
get   her.     Perhaps   you    are    a   husband  ;    and 
there   is  one,  who  has   trusted  her  happiness   in 
your    hands,  a  sacred  deposit  for  which  you  are 
responsible  to   God ;  perhaps  you   are  a  father, 
and  children,  whom  God  has  committed  to  your 
care  to  train  up  for  him,  gather  under  your  wing, 
and  ask  you  in  looks  of  confidence  more  eloquent 
than  words,  if  you  will  not  think  of  them ;   per- 
haps you  are  a  friend,  and  God  forbid  that   the 
claims  of   friendship  should  ever  be   disregard- 
ed ;  perhaps  you  are  a  christian,  pledged  there- 
fore  by  the   most  solemn  obligations  to  remem- 
ber Christ ;  to  labour  in  his  cause,  and  to  conse- 
crate your  best  powers  to  the  service  of  truth, 
benevolence,   and  virtue ;  bound  not  to  inflict  a 
needless  injury  on  religion  or  to  throw  an  offence 
before  it ;  but  to  inquire  most  seriously  how  you 
may  promote  its  interests  with  the  talents  which 
God   has  given  you.     Did  I  say  think  little  of 
yourself;  if  you  think   of  others   as  you  ought, 
you  have  no  time  to  think  of  yourself,  except  so 
far  as  to  inquire  how  you  may  best  perform  your 
duties   in  the  several   relations,  which  God  has 
appointed  you  to  occupy. 

If  under  all  these  circumstances  your  duty  is 
clear,  esteem  yourself  privileged  and  happy;  but 
if  conflicting  interests  draw  you  in  different  di- 


292  DLTV    THE    SUPREME    OBJEC'J. 

rections,  and  your  way  is  perplexed  and  doubt- 
ful, commit  yourself  wholly  to  God;  be  certain 
that  your  heart  is  pure  and  its  intentions  righ- 
teous;   he    may    cause  light   to    spring   up  be- 
fore you;  but   if  not,  be    satisfied  in  any  result 
to  be  governed  by  your  best,  most  deliberate, 
and  honest  judgment.     You  cannot  retreat  from 
the   trial ;  you   must  go    on : — and    under   such 
circumstances,    whatever  you  may  be   called  to 
suffer,  from  the  decision   to  which   you  are  led, 
be  that  decision  as  it  may,  rest  assured  that  time 
will  presently   vindicate  your   innocence  and  in- 
tegrity ;  the  truly  good,  who  possess  the  spirit  of 
the  gospel,  will  not  withdraAV  their  confidence ; 
and  you  may  be  satisfied  with  the   approbation 
of  your  own  heart.     Strait  is  the  gate  and  nar- 
row is  the  way   of  duty  ;  but  any  other  path  is 
crowded  with  thorns,  and  Avill  lead  you  to  stum- 
ble upon  the  dark  mountains  ;  in  this  way  alone 
can  you  securely  rely  upon  the   favour  of  God, 
which  in   comparison   with   other  goods,  is  and 
will  ever  continue  to  be,  the  only  object  worthy 
of  the  pursuit  of  a  moral  and  immortal  being. 


SERMON  XIX. 


FRIENDSHIP. 


PSALM  LV.  14. 

WE    TOOK    SWEET     COUNSEL     TOGETHER,     AND     WALKED    UNTO 
THE    HOUSE    OF    GOD    IN    COMPANY. 

What  a  source  of  happiness  are  kind  affec- 
tions !  What  advantages,  and  pleasures,  and  con- 
solations, spring  from  the  union  of  hearts,  which 
are  congenial,  whose  connexion  is  founded  in 
honour  and  virtue,  and  elevated  and  sanctified 
by  religion !  What  delightful  thoughts  and  sen- 
timents are  associated  with  the  remembrance  of 
friends,  with  whom  we  took  sweet  counsel 
together,  and  walked  unto  the  house  of  God  in 
company  ? 

Friendship  is  the  subject  on  which  I  design  at 
this  time   to  offer  a  few  remarks.     They  should 


294  FRIENDSHIP. 

be  few ;  because  the  name  with  some  persons 
kindles  up  only  the  recollection  of  treachery  and 
disappointment ;  and  because  with  many  it  re- 
cals  to  the  mind  only  the  rupture  of  the  tende- 
rest  tics,  the  premature  removal  of  the  best  of 
heaven's  blessings,  and  brings  an  oppressive  con- 
sciousness of  desolation  while  it  compels  us  to 
feel  that  we  are  alone  in  the  world,  and  to  re- 
mark the  vacant  places,  which  were  once  filled 
by  innocence  and  kindness,  honour  and  piety, 
by  every  thing  that  w^as  venerable  in  our  esteem 
and  dear  to  our  affections.  They  should  be  few 
also,  because  true  friendship  is  so  much  more  a 
matter  of  sentiment  than  of  calculation,  that  it 
does  not  admit  of  those  precise  discriminations 
and  rules,  which  may  be  made  on  many  other 
moral  subjects. 

It  has  been  objected  to  Christianity  that  it 
gives  no  particular  injunctions  in  regard  to  friend- 
ship, and  this  silence  or  omission  has  been  consi- 
dered as  a  tacit  but  decisive  prohibition.  Per- 
sonal attachments  and  private  friendships  have 
been  represented  as  inconsistent  with  that  gene- 
ral benevolence,  which  is  inculcated  by  the  gos- 
pel. To  this  it  may  be  replied,  that  no  express 
commands  were  necessary  to  encourage  it,  be- 
cause men  are  by  nature  and  by  their  mutual 
connexions  and  dcpendance  sufficiently  inclined 
to  it;  it   naturally  arises  out   of  the   relations  of 


FRIENDSHIP.  295 

social  life,  and  the  necessary  intercourse  of  men 
with  each  other.  It  Avould  indeed  be  criminal  if 
it  existed  under  a  form,  which  should  impair  the 
rights  or  injure  the  reasonable  happiness  of 
others;  or  detract  from  the  duties,  which  we 
owe  to  them ;  but  virtuous  friendship  is  per- 
fectly compatible  with  all  these  rights  and 
duties ;  it  has  nothing  sordid  or  selfish  in  its  cha- 
racter, and  so  far  from  contracting  the  heart,  it 
contributes  to  nourish  every  kind  aflfection,  and 
widens  and  invigorates  that  benevolence  with 
which  a  good  man  contemplates  all  his  brethren 
of  the  human  race. 


I.  There  are  connexions  in  life  which  pass 
under  the  name  of  friendships;  but  which  are 
only  conspiracies  or  combinations  for  some  mean, 
or  selfish,  or  criminal  purposes.  There  are  con- 
nexions formed  wholly  from  views  of  personal 
interest ;  men  are  friends  only  for  their  own 
occasions;  they  are  ready  to  sacrifice  each  other 
to  these  objects,  and  when  they  cease  to  be  re- 
ciprocally and  jointly  served,  division  and  aliena- 
tion succeed.  Tliere  are  associations  for  purpo- 
ses of  Iniquity;  men  unite  to  administer  to  each 
other's  criminal  passions ;  or  to  aid  each  other  in 
the  accomplishment  of  some  nefarious  schemes; 
and  the  younij  arc  in  a  particular  manner  expos- 


296  FRIENDSHIP. 

ed,  under  the  pretence  of  friendship,  to  be  led 
into  connexions,  destructive  to  their  virtue  and 
peace.  There  are  associations,  which  spring 
from  ambition;  men  unite  under  the  name  of 
friendship,  for  the  purpose  of  aiding  each  other's 
promotion  and  for  plans  of  pohtical  intrigue. 
There  are  connexions,  Avhich  arise  from  pride 
on  the  one  hand  and  a  spirit  of  servile  depen- 
dance  on  the  other ;  one  man  loves  to  be  flatter- 
ed, and  another  is  disposed  to  purchase  his 
favour,  even  at  the  expense  of  truth  and  self- 
respect.  There  are  connexions  formed  wholly 
under  the  influence  of  sectarian  views;  the 
pride  of  opinion  and  the  desire  of  bringing 
others  to  our  standard  of  belief  are  strong  sen- 
timents ;  we  receive  to  our  cordiality  those,  who 
consent  to  see  Avith  our  eyes,  to  acknowledge 
our  infallibility,  and  who  will  join  with  us  in 
compelling  the  submission  of  others.  There  are 
other  persons,  with  whom  we  associate  upon 
what  the  world  calls  terms  of  friendship,  be- 
cause we  can  use  them  as  the  instruments  of  our 
base  or  unwarrantable  designs ;  they  conform 
to  our  views,  they  enter  into  our  prejudices, 
they  espouse  our  resentments,  they  execute  our 
revenge.  But  connexions  of  this  nature,  these 
cabals  and  conspiracies,  have  nothing  to  do  with 
friendship.  This  divine  name  is  prostituted, 
when  it  is   applied  to  any  connexions,  which  ori- 


FRIENDSHIP.  297 

ginate  in  self-interested  views,  in  pride,  or  ambi- 
tion, or  sensuality,  or  proselytisra,  or  the  spirit 
of  party  or  resentment.  Friendship  cannot 
exist  among  the  bad;  they  are  incapable  of  it. 
It  is  only  among  persons  of  honour,  and  vir- 
tue, and  religious  principle  that  true  friendship 
can  be  found. 

Friendship  is  the  union  of  good  persons, 
founded  on  terms  of  mutual  affection,  esteem, 
confidence,  and  respect,  and  affording  mutual 
pleasure  and  advantage  ;  regulated  by  principles 
of  equity,  and  pursuing  no  objects  and  demand- 
ing no  sacrifices,  which  are  inconsistent  with  our 
duty  to  others,  with  the  great  law  of  love  to  our 
neighbour,  and  the  best  good  of  the  community 
and  of  mankind. 

Let  us  speak  of  its  character  with  more 
precision.  Friendship  does  not  require  an  ex- 
act correspondence  of  age ;  the  friendships 
which  are  formed  in  the  freshness  of  youth 
are  always  interesting  and  often  sources  of 
the  purest  pleasure  and  the  highest  advantage 
through  life ;  but  connexions  are  sometimes 
formed  in  advanced  life,  and  often  between  the 
aged  and  the  youthful,  which  display  all  the 
beauty  and  perfection  of  friendship;  the  con- 
nexion partakes  of  the  nature  of  the  parental 
connexion;  the  young  are  guided  by  the  safe 
light  of  experience  and  wisdom,  and  the  aged 
33 


298  FRIENDSHIP. 

find  in  the  vigour  of  youth  a  staff  for  their  de- 
chning  years ;  they  are  cheered  by  the  spright- 
hness,  they  are   dehghted  with  the  success,  and 
they  are  soothed   by  the  warm  affections  of  the 
young.     Friendship  does   not  demand  an   entire 
coincidence    of    opinions ;     unity    of    sentiment 
among   the  good  is  not   necessary   to  unity   of 
affection  ;    a  strong  disposition  to   controversy, 
and    that    pride   of  opinion    and    obstinate   self- 
confidence,    Avhich    controversy    contributes    to 
produce,  will   often  infuse  a  bitterness   into  the 
waters  of  affection;  but  to  the  honour  of  human 
nature  examples   have  not  been  wanting,  where 
a   firm   and  cordial   friendship   has   subsisted  in 
connexion  with   great  diversities  of  opinion   on 
the  most  important  subjects,  which  have  divided 
mankind.     Friendship  does  not  require  a  same- 
ness of  pursuits,  nor  of  intellectual  attainments, 
nor  of  wealth,  nor  of  standing  in  the  community. 
Congeniality  of  taste  and  sentiment,  of  occupa- 
tion, views  and  pursuits,  all  doubtless  conduce  to 
friendship,  and  are  favourable  to  its  permanency, 
but    they   are   not    indispensable.      Indeed    the 
particular  interests  of  individuals  of  the   same 
condition  in  life  are  more  apt  to  come  into  colli- 
sion, and   to  produce  a  separation  than  where 
there  exists  some   diversity  in  these  respects; 
and  the  christian  pastor,  for  example,  often  finds 
among  the  virtuous  poor  of  his  flock,  among  the 


FRIENDSHIP.  299 

humble  and  Ignorant,  instances  of  the  most  dis- 
interested friendship  towards  himself;  the  ex- 
pressions of  it  are  sometimes  uncouth  but  not 
the  less  affecting,  and  the  true  diamond  shows 
all  its  brilliancy  though  it  has  received  no 
polish. 

Friendship  has  its  seat  in  the  affections.  It 
will  assume  a  form,  corresponding  in  some  mea- 
sure to  the  different  temperament  of  different 
minds;  but  it  always  regards  its  object  with 
love.  It  is  not  a  foolish  fondness  and  a  blind 
and  unreasonable  partiality  ;  neither  i&  it  a  cold 
calculation  of  the  understanding;  but  it  is  a 
warm  yet  pure  and  rational  sentiment  of  the 
heart.  It  is  affection  mingled  Avith  esteem  and 
respect.  In  the  object  of  our  friendship,  we 
must  not  only  see  qualities  to  attract  our  love, 
but  to  command  our  veneration,  which  have 
in  themselves  an  intrinsick  and  permanent 
value.  Friendship  must  rest  on  the  basis  of 
mutual  confidence  ;  to  friendship  in  its  pu- 
rest state  it  is  essential,  that  there  should  be 
an  entire  reliance  on  each  other's  honour  and 
integrity.  Such  is  virtuous  friendship ;  and 
when  a  union  of  this  nature  is  consecrated  by 
religion,  framed  and  governed  by  its  rules,  some 
of  the  best  of  heaven's  blessings  arc  enjoyed. 


300  FRIENDSHIP. 

II.  Let  us  Inquire  in  the  next  place  into  the 
obhgations  of  friendship ;  what  may  our  friends 
demand  of  us?  what  have  we  a  right  to  demand 
of  them  ?  We  cannot  but  cursorily  glance  at 
the  numerous  duties,  which  friendship  enjoins. 

The  Pfolden  rule  of  doins;  to  others  as  we 
would  that  they  should  do  unto  us  is  the  best 
interpretation  of  all  our  social  obligations.  Our 
friends  may  first  require,  that  we  endeavour  to 
promote  their  interests ;  by  their  interests,  I  in- 
tend their  highest  and  permanent  interests. 
We  must  do  what  we  can  for  them  ;  we  must 
eagerly  embrace  every  opportunity  of  serving 
them  ;  actuated  by  the  spirit  of  true  friendship 
we  shall  often  be  ready  to  forego  our  own  ease, 
to  relinquish  our  own  rights,  and  cheerfully 
make  many  and  great  sacrifices  for  our  friends ; 
yet  our  fidelity  to  them  must  not  induce  us  to  be 
unjust  to  others  ;  we  are  not  to  serve  them  to 
the  pi'ejudice  or  at  the  expense  of  those,  who 
have  stronger  claims.  We  are  not  bound  to 
promote  their  interests  unless  they  are  lawful 
interests  and  entirely  consistent  with  the  obhga- 
tions, which  we  owe  to  society. 

The  next  duty  of  friendship  is  that  of  pro- 
moting the  happiness  and  the  improvement  of 
our  friends.  These  certainly  constitute  their 
most  important  interests.  Here  friendship  dic- 
tates  the  most  active  and  unwearied  exertions. 


FRIENDSHIP.  301 

Yet  this  duty  does  not  consist  in  a  blind  and 
unhesitating  acquiescence  in  the  views  and  wishes 
of  our  friends.  We  are  most  faithful  to  them, 
when  we  sometimes  cross  the  path  of  their  in- 
clinations and  pursuits ;  and  compel  them  to 
retrace  their  steps,  and  withhold  not  from  them 
the  needed  reproof  and  counsel,  though  it  may 
inflict  pain  and  mortification.  This  is  one 
of  the  highest  offices  of  friendship ;  and  he 
does  not  deserve  the  name  of  friend,  who  neg- 
lects it.  The  true  friend  will  not  be  wanting  in 
this  duty,  and  he  will  administer  the  bitter  me- 
dicine with  a  tenderness  that  will  render  it  doub- 
ly efficacious.  But  we  must  not  in  this  respect 
needlessly  give  pain.  We  must  not  usurp  any 
improper  authority  over  our  friends ;  we  must 
reverence  the  rights  of  private  judgement ;  we 
must  not  consider  ourselves  as  infallible,  and  re- 
gard every  sentiment  which  is  different  from  our 
own  as  a  crime  or  fault ;  and  in  the  delicate  and 
difficult  office  of  reproof,  we  must  be  certain 
that  the  fault  exists  and  that  it  may  be  correct- 
ed ;  otherwise  reproof  would  be  cruelty. 

Our  friends  have  a  right  to  demand  of  us 
an  honourable  confidence.  We  are  not  bound 
to  expose  to  them  all  we  know ;  for  there 
are  many  things  which  it  would  be  doing 
an  act  of  injustice  to  communicate ;  and  there 
are     others,    which    it    Avould    be    useless    or 


302  FRlENj^SHlP. 

wrong  to  sulfer  to  depart  after  having  been  de- 
posited within  our  breasts;  but  we  shall  be 
happy  to  communicate,  Avhen  it  can  be  done 
witli  propriety,  what  will  give  them  pleasure, 
and  we  must  not  withhold  what  may  be  essen- 
tial to  their  safety,  or  conducive  to  their  advan- 
tage. But  the  confidence  of  friendship  to  which 
I  particularly  refer,  is  an  entire  reliance  upon 
the  good  faith  and  honour  of  each  other.  This 
is  the  true  basis  of  friendly  intercourse  ;  it  is  vain 
to  talk  of  friendship  where  it  does  not  subsist, 
or  to  think  of  its  continuance  where  it  is  inter- 
rupted. Suspicion  and  jealousy  are  fatal  to  the 
happiness  of  social  intercourse.  We  owe  it  to 
those,  whom  we  presume  to  call  our  friends,  not 
to  suspect  them  of  improper  motives;  for  good 
men  often  do  wrong,  when  acting  only  in  confor- 
mity to  their  own  views  of  duty  and  propriety. 
We  owe  it  to  them  to  put  a  favourable  con- 
struction upon  actions,  which  are  in  our  view 
of  doubtful  right ;  and  we  are  not  to  judge 
hastily  and  severely  in  cases,  where  our  own 
views  of  the  impropriety  of  the  action  are 
decisive  and  clear,  until  we  know  the  whole 
grounds,  which  determined  the  judgment  and 
the  conduct  of  our  friends.  What  is  that  friend- 
ship worth,  which  is  eagle-eyed  in  its  suspicions 
and  prompt  and  severe  in  its  condemnations  ?  I 
answer,   nothing.     It  is   a  curse  and  not  a  bless- 


FRIENESHIP.  303 

ing;  and   how   unwarrantable   is  it  in  regard  to 
friends,  who  for  years  have  had  our  esteem  and 
confidence,   because  they  pursue  a  course  which 
is  not  conformable  to  our  own  views  of  proprie- 
ty, but  which  we  have  no  reason  to  doubt  they 
reconcile   to   their   own    consciences,   to  suspect 
them  of  departing  at  once  from  principles  of  vir- 
tue, which  have  formed  the  basis  of  their  charac- 
ters and  heretofore  uniformly  governed  their  lives. 
We  owe  to   our   friends  forbearance,  kindness, 
compassion,  forgiveness.     We  ourselves  are   not 
infallible   or   blameless.      Our   feelings    are    not 
always  uniform;  our  words  not  always  discreet; 
our  judgments  often  false  ;  our   manners  or  our 
expressions  liable  to  an  interpretation   of  which 
we  are  not  conscious,  and   which  is  foreign  from 
their   intent.     As  we   owe  it  to  our  friends  not 
needlessly  to  give,  we   are   bound   not    without 
the  strongest  reason  to  take  offence.     Suspicion 
is  a  wretched  temper  and  lives  by  feeding  upon 
itself.     As   we   have  much  need  to  be  forgiven. 
we  owe  it  to  our  friends  to  be  ready  to  forgive ; 
and   true  friendship   will   be  occupied   with  de- 
light   in    forming    excuses    and     palliations    for 
neglects,    deficiences,     or    faults,    which    it    is 
compelled  to  witness  and  to  feel. 

In  the  last  place  let  us  be  liberal  iu 
our  friendships.  That  is  a  miserable  selfish- 
ness,   which     consents    to     no    friendships    but 


304  FRIENDSHIP. 

those,  which  are  exclusive.  We  must  not 
require  of  our  friends,  that  they  should  exclude 
all  others  from  their  regards  and  affections. 
Such  claims  are  unreasonable,  and  such  friend- 
ship is  only  one  of  the  disguises  of  selfishness ; 
it  is  a  friendship  which  is  not  safe  and  not  to  be 
trusted.  Nor  must  the  claims  of  friendship 
ever  be  allowed  to  the  injury  or  prejudice  of 
society.  It  would  be  criminal  to  permit  it,  and 
our  duty  may  sometimes  require  us  to  oppose 
the  wishes  and  aims  of  our  friends  and  to  with- 
hold our  support  from  them,  where  especially, 
for  example,  we  have  grounds  to  believe  thai 
the  publick  service  would  be  hindered  by  their 
promotion.  Such  are  some  of  the  principles 
which  should  regulate  our  friendships.  Wc 
often  demand  too  much  of  our  friends  ;  and  we 
as  often  give  too  little.  We  are  inclined  to  rate 
our  own  services  too  highly ;  we  from  the  same 
principle  are  disposed  to  undervalue  the  services 
of  others.  Friendship  must  be  founded  on 
terms  of  reciprocity;  when  it  becomes  a  regular 
traffick  of  offices  and  services  and  an  account  of 
debit  aid  credit  is  kept,  it  is  any  thing  but  the 
union  of  christian  souls.  It  should  be  generous, 
magnanimous,  and  disinterested. 


III.  What  shall  we  say  of  the  value  of  friend- 
ship ?  Kind   affections   constitute  the   charm  of 


FRIENDSHIP.  303 

life.  Man  was  made  for  man ;  there  is  an  invi- 
sible attraction  by  which  the  souls  of  men  are 
drawn  together,  and  countless  blessings  flow 
from  the  union  of  affections  cemented  by  piety. 
It  is  a  memoriible  saying,  if  you  have  one  friend 
think  yourself  happy.  The  value  of  a  true 
friend  can  neither  be  expressed  nor  estimated. 

You    know    something    of    its    value,   if  you 
have  experienced  its  interruption  by  death;  and 
have  been   compelled  at  the  grave   to   bid  fare- 
well to  those   whom  you   loved,  and   when  you 
have  returned  to  the  places,  which  they  occupi- 
ed, have  felt  that  they  are  gone  forever.     You 
know    something    of    its    value,   if   you    have 
been  compelled   to   drink   that    bitterest   of  all 
draughts,  the  treachery  of  false  friends,  and  have 
suffered  the  deep  misery  of  betrayed  confidence, 
of  disappointed  hopes,  and  of  wounded  and  mor- 
tified   affections.      You   know   something   of  its 
value,  if  you  have  experienced  the  kind  relief  of 
friendship  in  sickness,  and  have  felt  its  sympathy 
in  affliction ;  and,  when  the  world  has  arrayed  it- 
self against  you,  have  been  able  to  retreat  from  its 
hostility,  and  find  repose  and  security  in  the  bo- 
som of  one,  whose  fidelity  no  changes  can  shake. 
But  you  can  only  know  its   full  value,  when  you 
have  been  united  with  those,  whom  you  venerate 
and  love,  in  the  bands  of  the  gospel ;  when  with 
such  vou  have  cnjoved  the  sweet  counsels  of  re- 
.-^9 


306  FRIENDSHIP. 

llglon,  and  walked  to  the  house  of  God  in  com- 
pany. Behold,  says  the  psalmist,  hoAv  good  and 
pleasant  a  thing  it  is  for  brethren  to  dwell  to- 
gether in  unity.  It  is  like  the  precious  ointment 
upon  the  head  ;  as  the  dew  of  Hermon  and  the 
dew  that  descended  upon  the  mountain  of  Zion ; 
for  there  the  Lord  commanded  the  blessing. 

Who  is  there,  my  brethren,  that  will  not  cor- 
dially unite  in  this  eulogium,  when  we  apply  it 
to  christian  friendship?  I  know  I  shall  utter 
only  the  experience  of  many,  who  hear  me, 
when  I  say  that  some  of  the  brightest  hours 
which  have  ever  beamed  upon  my  soul,  have 
been  hours  of  christian  intercourse  and  commu- 
nion with  my  friends  ;  seraphick  seasons,  when 
we  have  taken  sweet  counsel  together  and 
walked  to  the  house  of  God  in  company  ;  when, 
at  the  holy  supper,  we  have  pledged  to  each 
other  a  perpetual  friendship  in  the  name  of 
that  best  of  friends,  who  died  for  us ;  when,  in 
the  offices  of  intercession  and  prayer,  our  hearts 
have  poured  themselves  out  m  wishes  of  kind- 
ness and  love  to  each  other ;  or  when  in  grate- 
ful acknowledgement  of  God's  mercies  to  those, 
whom  we  love,  we  have  mingled  in  elevated 
strains  of  devotion  our  praises  and  thanksgiv- 
ings before  him.  What  enlargement  to  the  kind 
affections ;  what  aid  to  our  purposes  of  benevo- 
lence ;  what  assistance  to  our  frail  virtue ;  what 


FRIENDSHIP.  307 

consolations  under  the  afflictions  of  life,  have 
such  seasons  imparted  !  with  what  increased  and 
sublime  fortitude  have  they  prepared  us  to 
return  into  a  world  of  unnumbered  troubles 
and  trials  !  Lord  we  have  loved  the  habitation 
of  thy  house  and  the  place  where  thine  honour 
dwellcth.  One  thing  would  we  desire  of  the 
Lord;  that  would  we  seek  after;  that  we  may 
dwell  in  the  house  of  the  Lord  all  the  days  of 
our  lives  to  behold  the  beauty  of  the  Lord  and 
to  inquire  in  his  temple.  How  amiable  are 
thy  tabernacles,  O  Lord  of  hosts ;  my  soul  long- 
eth,  yea,  even  fainteth  for  the  courts  of  the  Lord ; 
my  heart  and  my  flesh  cry  out  for  the  living 
God.  Blessed  are  they  that  dwell  in  thy  house ; 
for  a  day  in  thy  courts  is  better  than  a  thousand. 
These  holy  pleasures  shall  be  renewed  in  a 
purer  world ;  these  voices  shall  hereafter  pour 
forth  a  more  melodious  strain;  these  souls  shall 
mingle  in  closer  and  holier  sympathy  in  that 
world,  where  there  is  light  without  any  dark- 
ness, friendship^  without  any  interruption,  per- 
fect knowledge,  holiness  unblemished,  worship 
unveiled,  communion  unobstructed. 


SERMON  XX. 


THE  SENTIMENTS,  WHICH  SHOULD  ACCOMPANY 
THE  BAPTISM  OF  CHILDREN. 


MATTHEW  XIX.  13. 

THEN    WERE    THERE     BROUGHT     UNTO    HIM    LITTLE    CHILDREN, 
THAT    HE    SHOULD    PUT    HIS    HANDS  ON    THEM,    AND    PRAY. 

Few  incidents  in  the  life  of  Jesus  are  more  in- 
teresting than  that  recited  in  the  text.  Here 
are  parents  through  the  mediation  of  Jesus  im- 
ploring the  blessing  of  God  upon  their  children, 
and  humbly  devoting  them  to  his  service  and 
disposal ;  and  Jesus  with  affectionate  condescen- 
sion gathering  these  lambs  into  his  bosom,  and 
commending  them  to  the  protection  of  their 
Father  in  heaven.  It  was  a  scene  to  delight  and 
improve  the  heart.     Never  was  there  an   occa- 


PAPTISM    OF    CHILDREN.  309 

sion  on  which  the  divine  blessing  might  be  more 
confidently  invoked.  The  display  of  parental 
affection  and  solicitude,  the  gentleness  and  be- 
nignity of  our  Saviour,  the  strong  sense  of  reli- 
gion, which  on  the  part  of  the  parents  prompt- 
ed the  action,  the  blessed  spirit  of  religion, 
which  on  the  part  of  Jesus  sanctioned  and  ap- 
proved it,  the  circumstances  of  the  action  itself, 
and  innumerable  associations  connected  with  it 
in  the  mind  of  every  good  parent,  combine  to 
present  an  agreeable,  an  enchanting  picture  to 
the  imagination. 

I  think,  my  friends,  some  of  the  same  feel- 
ings are  excited  and  something  of  the  same  spi- 
rit produced  on  occasions  when  christian  parents 
present  their  children  at  the  baptismal  font,  and 
in  the  exercise  of  the  high  privileges  of  our  re- 
ligion and  in  obedience  to  its  injunctions,  through 
the  mediation  of  Jesus  Christ,  humbly  conse- 
crate them  to  the  common  Father  of  themselves 
and  their  offspring.  Their  angels  continually 
behold  the  face  of  their  Father,  which  is  in 
heaven.  Why  may  we  not  believe  that  they 
mingle  with  the  crowd  of  interested  spectators 
on  these  occasions,  and  bear  up  the  prayers, 
which  we  here  utter  in  behalf  of  our  children, 
to  the  throne  of  God  ? 

Let  us  dwell  a  little  upon  the  character  of 
this  rife.      We  will  not  now  speak  of  its  obliga- 


310  BAPTISM    OF    CHILDREN. 

tion ;  but  inquire  what  reflections  and  emotions  it 
is  suited  to  excite,  and  with  what  sentiments  the 
duty  should  be  performed. 


I.  First  we  regard  this  rite   as  a  part  ot  our 
pubhck  profession  of  Christianity.     It   is  a  rite 
established  and  enforced  by  the  authority  of  this 
religion.     We  observe  it  as  such  ;   we  perform  it 
m  the  name  of  Christ.     To  be  baptized  into  his 
name  is  to  be  received  to  instruction  in  the  prin- 
ciples   of   his    religion :    Go   ye    therefore    and 
teach,  or   make  disciples    or  scholars,  of  all  na- 
tions.    It    is   an   act   by  which  we  express  our 
obedience  to  Christ,  regarding  the  institution  as 
his  appointment  ;  by  which  we  manifest  our  re- 
sjDect   and   estimation   of  his   religion ;  in  which 
we  virtually  say,  Ave  are  interested   in  this  reli- 
gion ourselves,  we  desire   that  our  children  may 
share  with  us  in  its  privileges  and  blessings,  may 
possess  its  principles  and  temper,  and  participate 
in  its  rewards.     It  is  an  act  by  which  we  declare 
our  desire,  that  the  religion  of  the  gospel  may 
become  the  religion  of  the  world,  and  evince  our 
readiness  and  solicitude  to  extend  its  influence 
and  authority.     Every   man   who   believes   and 
respects  Christianity,   who   regards   its  origin  as 
divine,  who    respects    and    loves    what    is    true 
and  good  and  useful,  every  friend  to  the  order 


BAPTISM    OF    CHILDREN.  311 

and  prosperity  of  the  community,  to  rational 
liberty,  to  peace,  and  good  government,  every 
friend  to  humanity,  virtue,  and  piety,  every 
friend  to  human  happiness  and  improvement,  if 
he  properly  understands  the  subject  and  his  own 
duty,  will  strive  and  pray  for  the  advancement 
of  Christianity;  that  its  principles  maybe  every 
where  inculcated,  its  institutions  observed  and 
honoured,  and  its  influence,  most  salutary  and 
efficacious  to  the  welfare  of  mankind,  may  be 
deeply  and  constantly  felt.  The  great  object 
of  Christianity  is  to  make  men  wise,  good,  and 
happy  ;  and  we  must  regard  it  as  a  sacred  duty, 
separate  from  the  intrinsick  authority  of  the 
religion,  to  support  its  institutions  and  to  promote 
its  honour  and  power.  If  any  man,  who  will 
give  himself  the  trouble  to  study  his  duty,  and 
who  entertains  just  sentiments  of  this  religion,  is 
opposed  to  the  gospel,  it  can  only  be  because 
the  gospel  is  opposed  to  him. 

2.  In  the  second  place  the  rite  of  baptism  is 
a  solemn  expression  of  our  gratitude  to  God  for 
his  goodness  in  the  gift  of  children.  When  we 
bring  our  children  to  this  altar,  we  may  be  truly 
said  to  enter  the  temple  of  God  in  the  multi- 
tude of  his  mercies.  It  is  no  small  act  of  God's 
goodness  that  he  sets  the  solitary  in  families,  and 
that  he  has  made  man  capable  of  the  purest  and 


312  BAPTISM    OP    CHILDREN. 

closest  friendship.  It  is  no  small  act  of  his 
mercj  and  goodness  when  another  moral  and 
intellectual  being  is  introduced  into  life,  destined 
for  virtue,  happiness,  and  immortality.  It  is  no 
small  act  of  God's  mercy,  when  he  gives  us  chil- 
dren, who  have  sound  minds  in  sound  bodies,  and 
when  the  living  mother,  amidst  all  the  perils 
and  sulFerings  incident  to  the  weakness  of  her 
sex,  is  enabled  to  bring  her  living  oiTspring  into 
the  temple  of  her  gracious  protector  and  delive- 
rer. It  is  no  small  act  of  God's  goodness,  that 
he  gives  us  children  in  whom  we  hope  to  be 
comforted  under  the  toil  and  labor  of  our  hands  ; 
whose  playfulness  in  infancy  will  illumine  many 
hours,  which  would  otherwise  be  dark  and  soli- 
tary ;  whose  innocence  and  gentleness  and  kind- 
ness in  childhood  cannot  fail  often  to  sooth  and 
delight  us ;  whose  youthful  virtues  may  promise 
a  rich  harvest ;  whom  in  every  period  we  regard 
as  those,  who  must  take  a  deep  interest  in  our 
welfare,  and  whom  God  has  designed  to  be  our 
fast  friends  in  adversity ;  in  whom  we  may 
live  after  our  decease,  and  through  whom  we 
may  hope  to  be  made  the  benefactors  of  other 
and  distant  generations.  On  such  an  occasion  it 
is  no  small  subject  of  joy,  and  gratulation,  and 
thankfulness,  that  we  may  indulge  the  humble 
hope,  which  our  religion  inspires,  that  we  and 
ihe  ciiildren  whom  God  gives  us,  when  the  pre- 


BAPTISM    OF    CHILDREN.  313 

sent  period  of  trial  and  vicissitude  is  past,  maj 
be  united  in  closer  friendship  and  purer  affec- 
tions, in  higher  duties  and  nobler  pleasures,  ia 
the  heavenly  state. 

3.  The  rite  of  baptism  is  thirdly  to  be  re- 
garded as  a  solemn  dedication  of  our  children  to 
God,  and  a  sacred  pledge  on  our  part  that  we 
will  educate  them  in  the  dispositions  and  princi- 
ples of  Christianity. 

This  is  the   clear   and   marked  declaration  of 
this  ordinance.     By  a  solemn  act  of  religious  wor- 
ship we  recognise  God  as  their  creator  and  pre- 
jBerver;   as   their   sovereign,  who   justly    claims 
their  obedience,  and  as  their  judge,  to  whom  in 
every  period   of  their  being   they  are  responsi- 
ble ;  we   devote    them  to   him  ;  we  entreat  his 
favour  towards  them ;  we   pray  that   they  may 
be   in  truth  the   servants  and  children  of  God ; 
that    they    may     make    his    will    the    rule   of 
their  lives,   and    his  favour   the    supreme    ob« 
ject  of  their  desires  and  pursuit.     The  very  act 
of  thus  presenting   them  to   Him  as   a  free-will 
offering  implies  tliis.     As  we  acknowledge  them 
to  be  henceforth  the  children  and  subjects  of 
God,  we   solemnly  engage   to  educate  them  for 
him.     We  rejoice  in  that  perfect  system  of  vir- 
tue and   happiness,  which  he   has  given  us  by 
Jesus    Christ ;  we   recosmiso  Jesus  as  a  divine 
10 


314  BAPTISM    OF    CHILDREN. 

teacher ;  by  presenting  them  in  an  ordinance, 
which  he  has  consecrated  as  an  introduction  to 
the  knowledge  of  his  rehgion,  we  engage  to  in- 
struct them  in  this  rehgion,  and,  as  far  as  de- 
pends on  our  wishes,  exertions,  and  prayers,  to 
form  them  after  the  temper  and  character  of 
Christ. 

4.  The  rite  of  baptism  is  next  to  be   regard- 
ed as  a  solemn  act  of  resignation  of  our  children 
to   the    will   of  God.      We   recognise  his  provi- 
dence  as  extending   alike    to   them  and  to  our- 
selves ;  and,  if   we    come    in  the   spirit   of  our 
religion,    we    rejoice     that    we     ourselves    and 
whatever  we  value,  and  whatever  is  connected 
with  us,  are  always  at  the  disposal  of  an  infinite 
wisdom  and  a  perfect  goodness.     What  virtuous 
parent,    who    has    had    any   experience    of  the 
trials  and   uncertainties  of  human  life,  does  not 
look  with  a   trembling  solicitude  upon  his  rising 
offspring  ?  Who  is  not   anxious  as  to  what  may 
be  sown  for  them  in  the  unseen  future  ?  Who  is 
not  aware    of  the  frail  tenure  of  human  life  ? 
Who    is    not   apprized   that   the    most    earnest 
labours   may    be  ineffectual ;    the    most    ardent 
wishes  and  the  most  animating  hopes  disappoint- 
ed; and  the  fairest  fruits  suddenly  and  complete- 
ly blasted.     When   we   present  our  children  to 
God  we  should  do  it   with   humble   resignation. 


BAPTISM    OF    CHILDREN.  315 

Whether  they  shall  be  virtuous  or  vitlous, 
ignorant  or  intelligent,  must  depend  much  upon 
our  exertions,  and  these  exertions  we  have 
sacredly  pledged ;  but  whether  their  way 
on  earth  shall  be  dark  or  light,  prosperous 
or  afflicted,  whether  they  shall  live  long  or 
their  lives  be  short,  depends  on  causes  over 
which  we  have  no  control ;  it  rests  with  Him 
whose  ways  and  thoughts  are  infinitely  above 
our  ways  and  our  thoughts.  All  that  remains 
for  us  is  to  perform  what  seems  to  be  our  duty, 
and  to  submit  the  event  to  the  providence  of 
God.  We  have  no  right  to  demand  any  thing 
of  temporal  prosperity  for  them ;  the  lot  is  cast 
into  the  lap,  but  the  disposal  thereof  is  of  the 
Lord.  It  would  be  criminal  to  ask  of  God  that 
our  children  might  be  wise,  and  rich,  and  power- 
ful above  others,  that  they  might  be  exempted 
from  the  trials  and  vicissitudes  of  life,  that  their 
path  through  this  world  might  always  be  straight 
and  smooth,  their  day  always  clear  and  bright, 
and  their  term  of  earthly  existence  protracted  to 
its  most  distant  period.  It  would  be  equally 
criminal  to  dread  the  ordinary  calamities  of  life 
to  which  they  may  be  exposed;  to  fear  lest 
they  might  languish  under  the  distresses  of  pover- 
ty and  the  neglect  of  the  world,  to  dread  that 
their  thread  of  Hfe  might  be  prematurely  cut, 
and     they    sink    under  the    pressure   of  evils. 


316  BAPTlSxM    OF    CHILDREN. 

■which  they  had  not  the  power  to  sustain.  No ! 
here  we  commit  them  to  the  divine  providence  ; 
and  it  is  our  duty  to  resign  to  that  unerring 
providence  our  wishes,  purposes,  and  hopes  re- 
specting them. 


II.  Such,  my  brethren,  seem  to  be  the  mean- 
ing, ends,  and  uses  of  the  ordinance  of  infant 
baptism;  such  the  duties,  which  it  evidently 
imphes.  We  were  next  to  inquire  into  the 
sentiments,  with  which  the  christian  parent 
should  approach  the  baptismal  font.  We  will 
attempt  to  describe  the  feelings  and  purposes, 
with  which  an  enlightened  and  virtuous  christian 
presents  his  children  at  the  ordinance  of  bap 
tism ;  we  Avill  imagine  ourselves  admitted  closely 
to  observe  the  work,  which  on  that  most  affect- 
ing occasion  is  going  on  in  his  soul ;  we  w^ill  try 
to  observe  the  communion,  which  he  now  holds 
with  God,  and  endeavour  to  give  a  form  and 
figure  to  emotions,  Avhich  are  only  breathed  in 
silence  to  the  Father  of  spirits. 

I  esteem  it  then,  he  says  within  himself,  my 
highest  honour  and  privilege,  that  God  has  given 
to  me  the  religion  of  his  Son,  a  religion  every 
way  adapted  to  my  improvement  and  happiness. 
I  rejoice  in  the  clear  light,  which  it  throws  upon 
subjects,  deeply  interesting  to  my  curiosity,  and 


BAPTISM    OF    CHILDREN.  317 

closely  interwoven  with  all  my  hopes  and  fears. 
I  thank  him  for  the  plain  directions,  which  it 
gives  me  to  the  practice  of  my  duty.  I  rejoice 
in  its  full  instructions  concerning  my  true  interest 
and  my  only  substantial  happiness.  It  exalts 
and  dignifies  my  nature  and  my  existence.  It 
sooths  my  fears  and  disarms  my  trials.  It  ani- 
mates my  hopes  and  expands  my  prospects.  I 
rejoice  in  Jesus  as  the  author  and  finisher  of  my 
faith ;  I  regard  him  as  an  all-competent  teacher 
of  the  most  valuable  truths  and  a  perfect  guide 
to  whatever  is  excellent.  His  religion  is  infinite- 
ly valuable  to  the  world.  I  am  happy  that  I 
am  permitted  to  stand  among  his  friends,  to  bear 
my  humble  testimony  to  his  goodness;  to  appear 
as  the  advocate  and  confessor  of  his  blessed 
cause  :  I  esteem  myself  happy  and  honoured  in 
any  way  to  lift  up  my  voice  in  his  favour,  and  to 
be  known  in  the  community  as  the  friend  and 
supporter  of  his  principles  and  hopes.  Still 
more  happy  am  I,  that  it  is  not  for  myself  alone 
that  I  appear  here  ;  but  that  my  children,  the 
objects  of  my  most  ardent  solicitude  and  affec- 
tion are  likewise  the  participants  of  his  rich 
blessings.  I  recollect  him  as  being  when  on 
earth  the  friend  and  patron  of  little  children. 
Imagination  without  an  cflfort  recalls  to  me  the 
delightful  occasion,  when  in  the  fulness  of  his 
benevolence   he  received   them  in  his  embraces 


318  BAPTISM    OF    CHILDREN. 

and  poured  on  them  his  celestial  benediction. 
Yes!  and  this  friend  of  me  and  of  my  children, 
still  lives ;  now  listens  to  my  vow,  now  accepts 
my  humble  offering ;  is  still  faithful  to  their  in- 
terests and  still  active  for  their  good.  I  rejoice 
then  to  call  them  the  children  of  Jesus.  I 
honour  him  in  the  person  of  my  children.  I 
pray  that  indeed  they  may  be  his  friends  and  fol- 
lowers ;  and  at  last  closely  united  to  him  in  a 
better  world. 

I  bring  them  likewise  as  a  free-will  offering  of 
gratitude  to  God  for  his  goodness.  He  is  the 
author  of  their  being,  and  of  all  the  happiness, 
which  I  receive  or  may  expect  from  them.  To 
him  I  am  indebted  for  every  thing  relating  to 
them,  and  I  cannot  think  enough  of  his  benefi- 
cence to  me  and  to  them.  How  can  I  requite 
his  kindness  but  by  consecrating  myself  and  my 
children  a  living  sacrifice  to  him !  To  him  then  I 
devote  them.  Henceforth  I  call  them  not  mine 
but  his  children.  I  Avill  educate  them  for  him. 
They  are  a  trust  which  he  has  committed  to  my 
care.  He  will  require  them  at  my  hands  ;  and 
thrice  happy  shall  I  be  if,  in  the  day  when  I  am 
called  to  render  an  account  of  my  stewardship, 
I  can  say  to  him  with  the  sublime  consciousness 
of  having  discharged  my  duty  towards  them, 
Behold  me,  O  God !  and  the  children  whom 
thou  hast  given  me.     Yes !  it  shall   be  ray  con- 


BAPTISM    OF    CHILDREN.  319 

stant  endeavour  to  teach  them  the  simpUcity, 
which  is  in  Christ ;  to  train  them  up  in  that 
temper  of  humiHty,  meekness,  and  benevolence, 
in  those  habits  of  industry,  sobriety  and  upright- 
ness, in  that  obedience  and  devotion  to  God, 
which  characterized  him.  I  will  hold  him  up 
to  them  continually  as  their  exemplar.  I  will 
study  to  impress  upon  them  the  excellence,  au- 
thority, and  obligation  of  his  precepts ;  I  will 
aim  to  teach  them  the  wisdom,  which  has  de- 
scended from  heaven,  and  to  inspire  them  with 
that  unconquerable  thirst  for  goodness,  which 
will  impel  them  to  a  continual  proficiency. 

Having  endeavoured  faithfully  to  perform  my 
duty  towards  them,  I  cast  myself  at  his  footstool, 
and  implore  that  blessing,  without  which  all  my 
purposes  are  vain  and  my  efforts  ineffectual. 
With  confident  faith  I  cast  the  seed  into  the 
ground,  and  look  to  the  Lord  of  the  harvest  to 
give  the  increase.  I  resign  them  to  his  disposal. 
He  permits  me  to  call  them  mine,  but  they  in 
fact  are  his.  While  I  look  upon  these  little 
ones  with  such  ardent  solicitude,  while  so  many 
hopes  and  fears,  so  many  wishes  and  purposes, 
mingle  with  every  thought  of  them,  while  my 
soul  is  carried  towards  them  with  the  fervour  of 
affection,  and  I  am  ready  to  sink  under  the 
thoughts  of  their  exposure  to  the  severity  of 
human  trials,  T  will  not  suffer  mvself  to  indulire 


320 


BAPTISM    OF    CHILDREN. 


?iny  unreasonable  anxiety  respecting  them.  I 
will  wipe  away  the  starting  tear;  I  will  repress 
the  sigh,  which  heaves  from  the  bottom  of  my 
soul.  I  will  ask  for  them  wisdom  and  virtue ; 
that  I  may  ask  in  safety ;  that  with  God's  bless- 
ing I  may  assist  to  procure  for  them ;  for  a  child, 
trained  up  in  the  way  in  which  he  should  go, 
when  he  is  old  will  not  depart  from  it :  but  I 
ask  nothing  more.  I  know  not  what  is  best  fol* 
thera.  Poverty  may  prove  to  them  the  true 
riches;  sickness  may  become  the  health  of  their 
souls  ;  and  light  is  often  sown  for  the  upright  in 
darkness.  They  are  in  the  hands  of  an  infinite- 
ly better  and  wiser  Father  than  I  can  be  to 
them,  were  my  highest  wishes  fulfilled. 

It  may  be  God  shall  lengthen  out  their  lives. 
It  may  be  that  I  shall  see  them  prosperous,  and 
the  light  of  God's  countenance  shall  pour  its 
brightest  radiance  into  my  tabernacle.  I  will 
bow  in  gratitude  to  the  giver  of  all  good.  Per- 
haps they  shall  live  to  sooth  me  by  their  affec- 
tionate assiduities  under  the  trials  of  life,  and  to 
minister  to  the  infirmities  of  my  old  age;  God 
may  grant  that  my  setting  sun  shall  sink  in  all 
the  serenity  and  mild  efiulgence  of  a  summer's 
evening;  and  the  las.t  object,  which  glimmers  on 
my  fainting  sight  in  this  world,  shall  be  the 
affectionate  son  or  dauglitcr,  whom  I  should 
wish   to    find    among   the    first    objects    of  mv 


BAPTISM    OF    CHILDREN.  321 

in  the  other  world:  But  if,  in 
respect  to  me  and  my  children,  the  order  of 
nature  must  be  reversed,  and  I  must  stand  alone 
in  the  world,  a  monument  of  a  desolate  old  age, 
I  will  bow  in  humble  submission  to  the  unerring- 
will  of  the  great  arbiter  of  life  and  death;  and 
while  I  deposit  them  in  the  grave  in  the  bloom 
of  youth,  I  anticipate  for  them  a  glorious  resur- 
rection to  life  and  immortality. 

Such  my  friends  are  the  feelings  and  senti- 
ments of  the  enlightened  and  devout  christian, 
v/hen  he  approaches  the  altar  of  God  with  the 
best  lambs  of  his  flock.  They  are  very  imper- 
fectly delineated ;  language  is  inadequate  to  por- 
tray the  finer  emotions  of  the  soul.  God  grant  that 
these  sentiments  may  in  every  such  duty  be  ours ; 
we  shall  then  experience  the  true  blessedness 
of  our  religion ;  we  shall  then  know  indeed  what 
it  is  to  worship  God  in  the  beauty  of  holiness ; 
and  a  wise  and  truly  christian  direction  will  then 
be  fifiven  to  that  stronjj  attachment  and  solicitude 
with  which  we  cling  to  our  children.  Parental 
affection  is  one  of  the  most  deep-rooted  and 
powerful  principles  of  our  nature ;  in  its  origin 
doubtless  it  is  instinctive  ;  in  its  first  exercises 
selfish ;  but  habit  will  soon  render  it  disinterest- 
ed ;  and  when  it  is  guided  by  wisdom  and  ele- 
vated by  religion,  it  becomes  a  divine  sentiment. 
The  expression  of  it  i.^  always  interesting,  and 
41 


322  BAPTISM    OF    CHILDREN. 

honourable ;  sometimes  deeply  affecting  ;  but 
never  does  it  so  perfectly  combine  these  attri- 
butes, as  when,  in  an  act  of  christian  baptism,  it 
is  directed,  with  the  most  powerful  impetus  of 
the  soul,  towards  the  moral  welfare  and  improve- 
ment, the  spiritual  dignity  and  immortal  happi- 
ness of  our  children. 


SERMON  XXI. 

THE  UNCERTAINTY  OF  LIFE. 


JOB  vir.  8. 

THINE    EYES    ARE    tJPON    ME,    AND    I    AM   NOT. 

Nothing    is    more   uncertain  than    human  Hfe- 
You    may     search    nature    throughout    for    an 
emblem  of  this  uncertainty;  none  will  too  forci- 
bly express  it.     Life  is  a  vapour,  which  appears 
for  a  little  time  and  then  vanishes  away ;    a  bub- 
ble, which  the  touch  of  a  zephyr  may  dissolve  ; 
a  meteor's  flash,  which  explodes  and  all  again  is 
still  and  dark ;  a   dream,  Avhich  the   first  beam 
of  the  morning  puts  to   flight.     Surely  we,   my 
friends,  need   no  farther  lessons  on  this  subject ; 
what  vacancies  are  seen  and  felt  among  us  ?  how 
many,  whom  we   loved  and  valued,  have  been 


324  tJNCERTAINTY    OF    LIFE. 

removed  in  the  bloom  of  life,  in  the  midst  of 
their  usefulness  ;  our  eyes  were  upon  them  and 
they  are  gene !  What  heart  is  not  oppressed 
■with  the  recollection,  and  prompted  to  exclaim, 
how  uncertain  is  life  ! 

Shall  it  be  altogether  in  vain  that  God  thus 
speaks  to  us  ?  shall  his  paternal  discipline  avail 
nothing  towards  our  moral  improvement  ?  Ought 
not  these  striking  visitations  ever  more  and 
more  to  excite  in  us  a  sentiment  of  the  uncer- 
tainty of  life  ?  Let  us  direct  our  thoughts  to  this 
subject,  and  inquire  into  the  moral  purposes  to 
which  it  ought  to  be  subservient. 

Is  not  life  then  as  uncertain  as  possible  ?  Who 
can  pronounce  himself  secure  of  a  year,  a  day, 
an  hour,  a  minute,  which  is  yet  to  come,  or  call 
any  thing  his  own,  which  he  has  not  in  immedi- 
ate possession  ?  Can  we  make  any  calculations 
respecting  the  continuance  of  life,  Avhich  are 
not  liable  to  fail?  What  assurance  have  we  of 
life  in  any  case  whatever.'^  What  circumstances 
either  in  our  persons  or  condition  furnish  this 
assurance  ?  Can  we  rely  with  confidence  on  our 
youth  ?  Death  regards  not  the  distinctions  of  age. 
He  as  often  takes  the  young  as  the  old ;  the 
infant  is  removed  as  often  as  the  aged  man  falls 
tinder  the  gradual  decay  of  nature  :  We  say  in- 
deed that  the  old  must  die,  but  we  cannot 
say  that  the  young  may  not.     Can  strength  or 


UNCERTAINTY    OF    LIFE.  325 

beauty  save   us  ?  The  greatest  vigour    withers 
under  his  grasp,  and  at  the   touch  of  his  frosts 
the  rosy  hue  of  health  is  transformed  into  pale- 
ness and   deformity.     Are   our  virtues,   genius, 
usefulness   any  ground  of   security  ?  Experience 
replies,  not  the   smallest.     The  best  men  in  the 
community  are  as  often  the  victims  of  death   as 
the  worst  •,  the   most   powerful    intellects    have 
not  skill  to  evade  his  blow ;  and  not  only  those 
are  removed  whose  faculties  are  decayed,  whose 
lives    are   spent    in    idleness    and   unprofitable- 
ness,    who  are    only     a    burden   to    themselves 
and  to  the  community ;   but  those  also,  who  arc 
the    glory    of  their   species,    who    live    only   to 
make    the    world    better    and    happier;    they 
are  often  arrested   in    the   midst   of  their  plans 
and  labours    for  good.      Nor  can  the  strongest 
ties,  which  bind  us  to  each  other  avail  any  thing 
to  our  protection.     Death  severs  them  at  a  single 
blow ;  he   tears   tlie   infant  from  the  strong  em- 
brace of  maternal   affection;  he  removes  from 
our  solicitude  and   cares   the   parent,  whom  we 
delight   to  honour ;   and  he  takes   from  our  side 
the  friends  of  our  youth,  with  whom   we   took 
sweet  counsel  and  went  to  the  house  of  God  in 
company;  while  our  eyes  are  upon  them,  they 
are  not,  and  the  places,  which  once  knew  them, 
know  them  no  more.     Nor  can   any  circumstan- 
ces of  our  condition  wdiatever  allow  us  to  calcu- 


326  UNCERTAINTY    OF    LIFE. 

late  with  confidence  on  the  continuance  of  life. 
Innumerable  nameless  accidents  may  at  once 
bring  death  upon  us.  The  rupture  of  the  finest 
vessel,  the  prick  of  the  smallest  instrument,  the 
dislocation  of  the  minutest  member  of  the  body, 
may  suddenly  destroy  life.  In  the  midst  of  our 
greatest  security,  at  a  season  when  least  of  all 
things  we  think  of  it,  the  summons  may  arrive  ; 
not  a  moment  is  allowed  even  to  bid  farewell  to 
those  at  our  house  ;  and  nothing  remains  but  for 
us  to  submit  and  follow  at  once.  We  rise  in  the 
morning  flushed  with  health  and  eager  to  begin 
the  business  and  pleasures  of  the  day,  and  no 
meridian  sun  will  shine  for  us  ;  we  retire  to  rest 
and  close  our  eyes  to  sleep ;  they  are  closed 
forever,  and  that  sleep  will  be  our  last ;  we  ad- 
monish others  of  the  uplifted  arm,  and  we  our- 
selves are  the  victims. 

This  uncertainty  of  life  cannot  be  too  strong- 
ly represented.  There  is  not  an  individual  who 
hears  me,  who  can  say  with  confidence  that  he 
shall  behold  the  light  of  another  day,  and  the 
next  congregation,  which  he  joins,  may  be  that 
of  the  just  or  the  unjust  in  the  presence  of  God. 
Let  us  reflect  on  the  uncertainty  of  life,  first 
with  a  reference  to  the  wisdom  and  goodness  of 
God,  who  has  ordained  this  uncertainty,  and  con- 
ceals from  us  the  time  of  our  death ;  and  next 
with  a  reference    to    our  duty  in  regard  to  it. 


UNCERTAINTY    OF    LIFE.  327 

I.  The  uncertainty  of  life  then  is  not  a  mere 
arbitrary  and  wanton  appointment  of  God's  so- 
vereignty ;  it  is  his  prerogative  indeed  to  do  as 
he  pleases,  but  his  determinations  are  all  found- 
ed in  infinite  and  unerring  wisdom.  The  fre- 
quent suddenness  of  its  assaults  is  not  designed 
merely  to  strike  an  unnecessary  alarm  and  ter- 
ror into  his  creatures,  who  were  created  and 
may  be  extinguished  by  his  word.  Entertain  no 
such  unworthy  notions  of  the  best  of  beings  ; 
whose  feelins:s  towards  his  children  of  the  hu- 
man  family  are  altogether  kind,  and  whose  ways 
and  dispensations  thougli  often  unsearchable 
and  mysterious  are  aimed  wholly  at  their  good. 
He  desires  not  to  blast  their  hopes,  to  destroy 
their  calculations,  to  interrupt  their  enjoyments, 
merely  for  the  sake  of  their  suffering ;  for  he 
does  not  afflict  willingly,  nor  does  he  grieve  the 
children  of  men  without  a  merciful  purpose. 
Our  duty  is  to  rely  entirely  upon  him ;  though 
he  slay  me,  says  Job,  yet  will  I  trust  in  him ; 
this  IS  one  of  the  highest  exercises  of  religious 
faith.  To  trust  in  him  when  the  scene  around 
us  is  every  where  bright  and  cheerful,  and 
every  circumstance  in  our  condition  promises 
security  and  permanency,  is  certainly  not  a 
difficult  duty ;  but  to  preserve  our  confidence  m 
his  Avlsdom,  righteousness,  and  mercy  unbrokei}, 
even  when  gropincr  in  the  thickest  darkness  of 


328  UNCERTAINTY    OF    LIFE. 

affliction,  to  trust  in  him,  when  our  sufferings  arc 
multiplied,  our  plans  defeated,  our  hopes  de- 
stroyed, our  friends  removed,  to  hope  in  God,  as 
it  were,  against  hope,  and  to  maintain  under  all 
circumstances  a  cordial  and  unreserved  acqui- 
escence in  his  will,  this  may  be  termed  the 
highest  office  and  the  noblest  triumph  of  chris- 
tian faith.  Do  not  then,  in  any  condition  what- 
ever, doubt  his  paternal  goodness  and  love ; 
regard  not  any  of  the  dispensations  of  his  pro- 
vidence as  arbitrary  or  capricious  ;  be  assured 
and  delight  in  the  assurance  that  his  measures, 
as  you  will  presently  know,  are  what  you  your- 
self would  wish  them  to  be,  were  you  able  to 
comprehend  them  in  all  their  designs,  tenden- 
cies, and  results,  and  when  in  regard  to  them  you 
see  the  end  from  the  beginning. 


II.  1  remark,  in  the  second  place,  that  as  we 
cannot,  without  violating  the  first  and  most  obvi- 
ous principles  of  religion,  call  in  question  the 
wisdom  and  goodness  of  God  in  the  uncertainty 
of  life,  may  we  not  even  now  see  many  reasons, 
which  teach  us  its  expediency  ? 

i.  Would  it  be  for  the  happiness  of  man  to 
know  the  time  of  his  death  ?  I  think  not.  In 
such  case   it  would  continually  occupy  and   op- 


UNCERTAINTY    OF    LIFE.  329 

press  liis  mind;  it  would  onter  into  all  his  cal- 
culations and  enjoyments  ;  he  would  be  reckon- 
ing continually  the  years,  and  days,  and  hours, 
and  moments,  which  he  had  remaining;  and  the 
image  of  death  would  be  always  present  to 
his  mind  in  an  alarming  aspect.  As  the  i'lmc 
of  its  occurrence  drew  near,  it  would  excite 
still  greater  interest ;  an  interest  of  a  most  pain- 
ful nature.  His  attention  would  be  directed  to 
the  circumstances  of  the  place  and  manner 
under  which  it  might  happen,  and  his  feelings  and 
thoughts  v/ould  at  last  probably  be  wholly  ab- 
sorbed by  it,  certainly  to  the  ruin  of  his  peace  and 
comfort  in  many  if  not  in  most  cases,  and  in  per- 
sons of  a  timid  and  feeble  character  often  to  the 
derangement  of  their  mind.  But  the  individual 
under  such  circumstances  would  not  be  the  only 
person  to  suffer ;  others  must  suffer  with  him ; 
and  the  sympathy  not  merely  of  his  own  family 
but  of  the  community  would  be  continually  ex- 
cited. Death  would  then  seem  to  stand  always 
before  us ;  to  be  present  on  all  occasions ;  and 
would  destroy  even  the  most  innocent  pleasures 
of  life. 

2.  We  may  next  ask,  would  it  be  for  the  vir- 
tue of  mankind  to  know  the  time  of  their  death  ? 
would  it  excite  them  to  greater  exertion  ;  and 
contribute   to  extend   their  usefulness?  I  think 
42 


330  UNCERTAINTV    OP    LIFE. 

not.  An  apprehension  of  the  particular  tltne 
would  create  in  many  persons  so  much  alarm, 
and  so  completely  occupy  their  attention,  as  to 
render  them  incapable  of  the  due  exercise  of 
their  powers,  averse  to  any  exertion  which  had 
not  a  reference  to  this  immediate  object,  and 
disqualify  them  even  for  the  ordinary  duties  of 
life.  Nor  in  this  case  would  the  effects  be  con- 
fined to  the  individual,  but  we  are  so  variously 
connected  with  each  other,  that  no  man  can 
suffer  alone,  and  the  certain  anticipation  of  such 
an  event  would  affect  equally  families  and  neigh- 
bourhoods. 

It  is  probable  under  such  circumstances  that  m 
many  cases  the  attention  would  be  directed  to  a 
kind  of  artificial  preparation  for  the  hour  of  death, 
and  our  time  exclusively  occupied  in  the  duties  of 
prayer  and  devotion.  Prayer  and  devotion  are 
important  and  indispensable  duties  of  a  good 
man,  but  they  are  far  from  being  the  busi- 
ness of  life.  They  are  necessary  means  to  a 
certain  end,  but  we  are  not  to  rest  in  the  means 
and  neglect  the  end.  We  cannot  safely,  or  hon- 
ourably, or  gratefully  omit  them ;  but  the  duties 
and  cares  of  life  must  have  their  place.  Man 
must  occupy  the  post  assigned  him  by  his  Crea- 
tor ;  he  sustains  many  important  relations  in 
life ;  he  has  many  duties  to  discharge  and  many 
works    to   accomplish.     The    best   preparation 


UNCERTAINTY    OP    LIFE.  331 

for  death  is  the  humble  and  faithful  perform- 
ance of  these  duties ;  and  death  can  never  find 
us  more  properly  occupied  than  in  obeying  the 
will  of  that  Being,  who  has  committed  to  us 
various  talents  for  which  he  has  made  us  per- 
sonally responsible  ;  and  who  requires  us  to  la- 
bour, in  every  way  in  which  it  is  practicable,  to 
promote  our  own  improvement,  or  to  minister 
to  the  relief  and  comfort  of  others,  and  to  ad- 
vance their  best  good  in  this  or  a  future  life. 
The  ordinary  business  of  life  is  in  many  respects 
as  important  a  branch  of  religious  duty,  and  may 
be  carried  on  from  motives  and  principles  as 
strictly  pious  and  acceptable  to  God,  as  can  ever 
influence  us  in  the  hio^hest  acts  of  devotion. 
There  is  on  this  subject  indeed  constant  danger 
of  going  to  an  improper  extreme  on  the  one 
side  or  the  other ;  but  all  our  duties  are  accom- 
panied with  circumstances  of  trial ;  and  a  ten- 
der conscience,  enlightened  by  the  scriptures, 
is  the  best  judge  of  the  course,  which  we  should 
pursue. 

3.  But  it  may  be  inquired,  if  a  knowledge  of 
the  time  of  our  death  would  not  be  the  means 
of  our  being  prepared  for  it  when  the  hour 
should  come.  It  may  be  answered,  that  if  a 
knowledge  or  conviction  that  we  are  every  hour 
and  moment  exposed  to  death  is  not  sufficient  to 


332  UNCERTAINTY    OF    LIFE. 

lead  to  an  liabltual  readiness,  it  is  not  to  be 
supposed,  tliat  a  knowledge  of  the  particular 
time  would  more  conduce  to  a  rational  prepara- 
tion for  it,  I  mean  the  preparation  of  a  virtuous 
and  christian  life.  No  other  preparation  affords 
any  certain  ground  of  the  expectation  of  future 
happiness.  The  greater  part  of  mankind  would 
probably  be  disposed  to  sloth,  negligence,  and 
criminal  indulgence,  flattering  themselves  that 
their  few  last  hours,  of  which  they  would  then 
feel  secure,  would  afford  an  opportunity  by  con- 
fession and  penitence  to  make  their  peace  with 
God ;  but  no  reliance  can  be  more  uncertain  or 
delusive. 

4.  Perhaps  you  ask  likewise,  if  now  our  con- 
stant exposure  to  death  and  the  fear  of  its  ar- 
resting us  unawares  does  not  greatly  tend  to 
prevent  or  destroy  our  happiness  ?  Doubtless 
this  is  sometimes  its  effect,  yet  perhaps  never  to 
so  great  a  degree  as  would  result  from  the  fixed 
time  being  known  to  us;  but  in  most  cases,  this 
fear  is  counteracted  by  another  principle,  provid- 
ed by  our  great  Benefactor  for  this  purpose,  that 
is,  a  principle  of  hope  ;  the  hope  that  our  time 
is  not  yet  near,  and  that  God  in  his  mercy  will 
grant  us  yet  many  and  good  days. 

Nor  must  we  overlook  the  influence  of  this 
hope  on  our  usefulness.     Were  our  time  limited, 


UNCERTAINTY    OF    LIFE.  333 

and  its  limits  known  to  us,  besides  its  direct  ef- 
fect in  rendering  us  extremely  selfish,  since  the 
thoughts  of  this  great  event,  which  would  then 
appear  always  present  and  near  would  wholly 
engross  us,  it  would  tend  to  contract  all  our 
plans  and  induce  us  to  calculate  and  measure 
them  by  the  time  allotted  to  us.  How  greatly 
would  this  serve  to  limit  and  diminish  the  sum 
of  good,  which  any  individual  may  eifect.  Man 
is  a  being  of  comparatively  small  powers;  he 
cannot  accomplish  but  little  at  the  most,  and 
that  little  in  a  length  of  time,  and  by  gradual 
attempts  and  advances.  Some  of  the  greatest 
works,  which  he  has  effected,  many  of  the  proud- 
est monuments  of  his  genius  and  industry,  have 
been  produced  by  a  slow  proficiency,  and  arc 
the  result  of  the  united  effort  of  many  hands. 
Works  and  enterprises  of  importance  and  utili- 
ty are  often  commenced  by  one  person  and  left 
to  be  finished  by  another.  But  they  would  sel- 
dom be  begun  by  persons,  who  were  aware  that 
they  should  not  live  to  witness  their  accomplish- 
ment ;  and  how  much  would  the  interests  of 
mankind  have  suffered,  had  men  never  been  in- 
duced to  undertake  only  what  they  were  certain 
they  should  live  to  complete.  How  much  like- 
wise would  individual  character  have  suffered 
and  been  injured,  had  the  powers  of  the  human 
mind    always   been    confined   within   a   limited 


334  UNCERTAINTY    OF    LIFE. 

range  ;  how  greatly  is  the  dignity  of  the  human 
character  exaUed,  how  much  does  it  contribute 
to  the  development  of  the  capacities  of  the 
mind,  for  man  to  extend  his  views,  and  un- 
der the  influence  of  the  hope  of  the  long  con- 
tinuance of  his  life  and  powers,  to  commence, 
and  assiduously  to  labour  at,  projects  of  the 
most  extensive  and  lasting  utility  to  the  world. 
These  considerations  seem  to  be  amply  suffi- 
cient to  vindicate  the  ways  of  God  to  man  in 
concealing  from  him  the  time  of  his  removal, 
and  in  not  allowing  him  to  make  it  the  subject 
of  any  definite  calculation.  That  it  should  be 
uncertain  to  him  is  clearly  best  for  him,  for  his 
friends,  and  for  the  world ;  it  is  most  conducive 
to  his  enjoyment,  virtue,  and  usefulness,  and 
even  to  a  rational  and  christian  preparation  for 
death ;  and  in  this  appointment  the  wisdom  and 
benevolence  of  that  great  and  good  Being,  with 
whom  are  the  issues  of  life  and  the  destinies  of 
every  creature,  are  not  only  unimpeachable  but 
fully  apparent. 


III.  There  is  a  further  and  most  serious  in- 
quiry suggested  by  this  subject ;  propose  that 
inquiry  to  your  own  hearts  in  your  first  hours 
of  retirement ;  do  you  live  mindful  of  this  un- 
certainty ?  do  you  live   as  those  persons  should 


UNCERTAINTY    OP    LIFE.  335 

live,  who  are  every  hour  exposed  to  the  arrest 
of  death  ?  It  is  God,  my  friends,  who  by  his  pro- 
vidence, exhorts  you  to  be  ready  and  to  stand  in 
expectation.  Engage  in  the  duties  of  hfe ;  but 
always  remember  that  you  must  ultimately,  and 
may  soon,  be  called  to  other  duties.  Take  a 
proper  interest  in  its  concerns,  but  soon  the  con- 
cerns of  another  world  must  occupy  you. 

If  you  are  the  subject  of  any  habitual  sin,  or 
if  you  cherish  with  complacency  any  vitious 
propensity,  surely  you  are  not  prepared  to  die. 
If  you  have  not  as  yet  made  restitution  for  the 
injuries,  which  you  have  inflicted,  or  if  you  har- 
bour feelings  of  resentment,  or  malice,  or  ill  will 
towards  others  you  certainly  are  not  prepared 
to  meet  them  in  another  world.  If  your  life  is 
passed  in  idleness,  sloth,  and  unprofitableness,  or 
in  mere  pleasure,  if  you  have  as  yet  rendered  no 
service  to  your  brethren  on  earth  and  have  not 
glorified  God  by  the  talents  and  opportunities 
afforded  you,  certainly  you  are  not  prepared  to 
give  him  an  account  of  your  trust.  If  you  have 
not  yet  decided  the  solemn  question,  what  you 
must  do  to  inherit  eternal  life,  it  will  be  too 
late  to  do  it  when  called  to  enter  upon  ano- 
ther world.  If  your  tongues  are  employed  only 
in  slandering  or  reviling  your  neighbour,  they 
certainly  are  not  fitted  to  praise  God,  the  common 
father  of  vonrsclf  and  of   him.       Tf  von   have 


336  UNCERTAINTY    OP   LIFE. 

hitherto  hved  by  fraud  and  nourished  and  served 
only  your  avarice,  you  are  not  ready  for  that 
state,  where  none  of  your  present  sources  of 
satisfaction  can  accompany  you :  as  we  brought 
nothing  into  this  world,  we  can  carry  nothing 
out.  If  you  live  only  for  this  world,  you  are 
not  qualified  to  live  only  for  another  as  diffe- 
rent as  possible  from  this.  If  you  are  the 
enemy  of  religion  and  virtue,  it  is  not  possible 
you  can  relish  those  pleasures,  which  spring 
from  no  other  source.  If  you  regard  religion 
with  indifference,  neglect,  or  a  capricious  incre- 
dulity, you  are  not  prepared  for  that  state, 
where  its  affecting  doctrines  will  be  exhibited 
in  the  light  of  God's  immediate  presence,  and 
confirmed  and  applied  by  the  sublime  displays 
of  his  power.  If  you  here  on  earth  wholly  de- 
cline an  habitual  communion  with  God  and  with 
his  Son,  can  you  bear  a  near  approach  to  him  in 
that  world,  where  his  presence  is  unveiled? 
But  if,  on  the  other  hand,  it  has  been  and  is 
your  humble  and  earnest  desire  to  do  God's  will 
and  to  secure  his  favour,  iryou  act  an  honest, 
benevolent,  faithful,  and  christian  part  through 
life,  if  yoii  arc  daily  and  industriously  occupied 
in  the  duties  of  the  station  which  he  has  allot- 
ted you,  if  in  simplicity  and  godly  sincerity  you 
have  your  conversation  in  the  Avorld,  and  while 
living  on  earth  are  living  also  for  heaven,  and 


UNCERTAINTY    OF    LIFE.  337 

striving  as  far  as  in  you  lies  to  follow  the  pre- 
cepts and  example  of  Jesus,  let  death  meet  you 
in  any  place  or  under  any  circumstances,  it  will 
be  no  evil ;  he  is  only  a  messenger  of  God  for 
good,  for  blessed  is  that  servant  whom  his  Lord 
when  he  cometh  shall  find  so  doing. 


43 


SERMON  XXII. 


THE  CHRISTIAN'S  HOPE. 


HEBREWS  VI.  19,  20. 

WHICH  HOPE  WE  HAVE  AS  AN  ANCHOR  OF  THB  SOLL,  BOTH 
SURE  AND  STEADFAST,  AND  WHICH  ENTERETH  INTO  THAT 
WITHIN  THE  VEIL  ;  WHITHER  THE  FORERUNNER  IS  FOR 
US    ENTERED,    EVEN    JESUS    . 

The  hope  of  immortality,  the  hope  of  a  hfe 
after  this  and  infinitely  better  than  this,  is  that 
anchor  to  the  soul,  to  which  the  text  refers. 
Let  us  make  this  hope  the  subject  of  a  few  re- 
flections ;  let  us,  as  far  as  is  easy,  define  its  cha- 
racter, and  speak  of  the  circumstances,  by 
which  it  is  excited  and  confirmed;  let  us  reflect 
on  its  completeness,  and  consult  our  experience 
ri«  1o  its  necessity  and  value. 


THE    christian's    HOPE.  339 

Christianity  has  been  properly  denominat- 
ed the  Guide  to  Immortahty ;  Jesus  expressly 
styles  himself  the  resurrection  and  the  life. 
Christianity  reveals  a  future  life,  and  in  this  re- 
spect Jesus  and  his  religion  have  done  what  has 
not  been  satisfactorily  done  by  any  other  person 
or  any  other  system  of  religious  belief.  On  this 
interesting  subject^ the  words  of  nature  are  few; 
the  analogy  of  the  vegetable  creation  and  the 
annual  renewal  of  the  earth  may  delight  the 
imagination,  but  can  hardly  bring  conviction  to 
the  understandir  \  Reason  and  philosophy  find 
in  the  grave  a  barrier,  which  they  cannot  pass  ; 
and  experience  acknowledges  her  utter  igno- 
ifince  of  the  country  beyond  it,  since  it  remains 
the  bourne  from  whence  no  traveller  returns. 
But  while  we  anxiously  inquire,  to  whom  shall 
we  go,  the  gospel  beams  on  us  with  life  and  im- 
mortality. The  doctrine  of  a  future  life  is  a 
prominent  doctrine  of  Christianity ;  othe#  con- 
siderations inspire  only  a  shadowy  hope,  thi^ 
srives  a  substantial  assurance.  As  in  Adam  all 
die  even  so  in  Chiist  shall  all  be  made  alive ;  as 
after  the  similitude  of  the  parent  of  the  human 
race  all  men  die,  so  after  the  similitude  of 
the  redeemer  of  the  human  race,  all  men  shall 
be  raised  from  the  dead.  The  certainty  of  a 
future  life  is  far  from  being  all  that  Christianity 
has  ffiven  us :  tho  hope  of  a  bare  renewal  of 


340  THE  christian's  hope. 

life  would  be  a  small  boon ;  the  gospel  has 
done  much  more  than  this,  and  though  it  has 
not  communicated  to  us  all,  that  perhaps  our 
curiosity  might  prompt  us  to  ask,  yet  it  has 
taught  sufficient  to  satisfy  every  reasonable  wish. 


I.  First  it  teaches  that  the  coming  life  shall 
be  without  end ;  that  the  power  of  death 
will  be  completely  abolished ;  that  our  life 
will  exist  under  a  new  and  improved  form ;  that 
the  soul,  no  longer  encased  in  a  frail  and  earthly 
tenement,  shall  be  exempted  from  all  suscepti- 
bility to  disease  and  destruction  and  clothed 
with  perpetual  health  and  vigour ;  this  cor- 
ruptible shall  put  on  incorruption,  this  mortal 
immortality.  Existing  under  a  new  form,  it  gives 
us  reason  to  expect  an  enlargement  of  our  fa- 
culties, new  facilities  for  acquiring  knowledge, 
exten4ed  opportunities  of  serving  God,  a  nature 
exempt  from  errour,  folly,  and  sin,  and  a  conti- 
nual and  accelerated  progress  in  moral  goodness. 
Further  it  encourages  the  expectation  of  an  in- 
timate connexion  with  those  good  beings,  with 
whom  it  must  be  the  first  of  pleasures  and  of 
privileges  to  be  associated ;  of  entering  into  the 
rest,  which  remains  for  the  people  of  God ;  and 
of  joining  the  assembly  and  church  of  the  first- 
born.    It   inspires   the    hope    of  being    closely 


THE   christian's    HOPE.  341 

united  to  Jesus  Christ  and  of  free  access  to  God  ; 
we  shall  then  know  him  even  as  we  are 
known.  Though  it  has  not  particularly  disclos- 
ed the  place  or  mode  of  our  future. existence, 
jet  it  assures  us  that  it  will  be  in  every  respect 
an  infinitely  better  life  than  the  present,  and 
surpassing  any  wishes  that  we  can  frame  of  it ; 
the  eye  of  man  hath  not  seen,  nor  his  ear  heard, 
nor  his  heart  conceived  the  things,  which  God 
hath  prepared  for  them  that  love  him. 


II.  We  advert  next  to  the  circumstances  by 
which    this    hope    is    inspired    and    confirmed. 

Nothing  can  be  more  simple  and  direct,  or 
more  satis'factory  to  a  reasonable  mind,  than 
the  proof  of  this  doctrine  given  in  Christiani- 
ty. We  certainly  ought  not  to  expect  more 
than  to  have  it  explicitly  taught,  and  upon  au- 
thority in  which  there  is  reason  to  confide. 
This  has  Jesus  ^one,  and  to  his  instructions 
has  added  in  himself  an  example  of  a  resur- 
rection from  actual  death  j  and  he  has  given  an 
additional  testimony  to  his  doctrine  of  a  fu- 
ture life  in  his  visible  ascension  into  heaven,  and 
by  imparting  after  that  event,  those  extraordi- 
nary gifts  to  his  first  disciples,  which  he  had  ex- 
pressly promised  before  his  departure.  x\mong 
his  last  discourses  to  his  disciples  he  bade  them 


342  THE  christian's  hope. 

not  to  allow  their  hearts  to  be  troubled  at  the 
thoughts  of  ills  appronching  removal ;  for  it  was 
expedient  for  them  that  he  should  go  away. 
He  assured  them  that  he  went  to  prepare  a 
place  for  them.  In  my  Father's  house,  said  he, 
are  many  mansions  ;  if  it  were  not  so  I  would 
have  told  you  ;  and  if  I  go  and  prepare  a  place 
for  you,  I  will  come  again  and  receive  you  unto 
mysielf,  that  Avhere  I  am  there  ye  may  be  ;  and 
because  I  live  ye  shall  live  also. 

Having  comforted  his  afflicted  friends  with 
prospects  of  this  nature,  it  remained  only  that 
he  should  evince  his  confidence  in  his  own  teach- 
ing, and,  as  far  as  was  practicable,  give  in  him- 
self an  example  of  a  resurrection  and  a  future 
life  ; — And  when  did  any  one  afford  la  higher 
proof  of  his  confidence  in  his  own  principles 
than  did  Jesus,  in  the  undisturbed  surrender  of 
his  life  into  the  hands  of  his  enemies  ;  and  when 
was  any  test  more  certain  than  he  thus  present- 
ed ;  or  any  triumph  more  complete  than  that, 
which  he  effected  over  the  powers  of  the  grave. 
His  death  and  resurrection  were  predicted. — 
He  was  executed  by  those,  who  were  the  ene- 
mies of  liis  cause,  and  who  would  therefore 
fully  ascertain  the  fact  of  his  death.  By  them 
iiis  body  was  retained,  and  the  sepulchre^  in 
which  it  was  deposited  under  the  seal  of  the 
JRoman    governour,   was    watched   by  a  guard 


THE    christian's    HOPE.  343 

whose  neglect  would  have  exposed  them  to  the 
penalty  of  death.  Yet  in  conformity  to  his  pre- 
dictions he  revived,  and  came  forth  from  thd 
prison  of  the  grave  ;  and  by  a  continuance 
of  forty  days  in  intimate  intercourse  with  those, 
who  were  most  interested  to  ascertain  the  fact 
of  his  resurrection,  and  who  afterwards  sacrific- 
ed all  earthly  expectations  and  hazarded  their 
lives  on  the  truth  of  it,  he  gave  satisfactory  tes- 
timony of  its  reality ;  and  then  by  a  visible  as- 
cension to  heaven,  he  opened  the  way  for  them 
to  the  presence  of  his  Father;  and  thus  display- 
ed an  animating  and  sublime  example  of  the 
glory  and  rewards  of  virtuous  obedience.  We 
may  demand  of  any  honourable  mind  what  more 
explicit  statement  ought  we  to  require  of  the 
doctrine  ;  and  what  stronger  confirmation,  aside 
from  actual  personal  experience,  could  we  re- 
ceive, than  is  given  in  the  history  of  Jesus  ? 


III.  We  proceed  to  consider  the  complete- 
ness of  this  hope. 

Is  it  not  sufficiently  definite  }  Can  we  name  any 
object  of  virtuous  desire,  which  it  does  not  em- 
brace }  In  the  prospect  of  a  renewed  existence, 
elevated  above  all  fear  of  death,  of  a  constitution 
not  susceptible  of  infirmity,  suffering,  or  decay, 
of  a  nature  exempt  from  errour  and  sin,  in  the 


344  THE    CHRISTIAN'S    HOFE. 

prospect  of  capacities  superior  to  anj  which  you 
now  possess,  or  of  which  you  can  form  a  con- 
ception, in  the  prospect  of  endless  progress  in 
the  most  valuable  knowledge  and  the  purest 
virtue,  of  a  permanent  and  close  connexion  with 
the  best  beings  in  offices  of  mutual  love  and  ex- 
tended usefulness,  of  an  intimate  communion  with 
Jesus,  the  blessed  author  and  guide  of  your  faith, 
and  of  a  spiritual  fellowship  with  the  Deity,  then 
the  supreme  object  of  your  adoration,  love,  con- 
fidence, and  obedience  ;  in  fine,  in  the  prospect  of 
a  life,  where  every  virtuous  desire  will  be  grati- 
lied,  and  every  delightful  anticipation  realized, 
Christianity  inspires  a  hope  in  every  respect 
complete,  and  which  may  well  be  denominated 
an  anchor  to  the  soul. 


IV.  I  make  my  appeal  in  the  last  place  to 
your  personal  experience  as  to  the  value  and  ne- 
cessity of  such  a  hope,  to  support  you  under  the 
trials  incident  to  your  present  condition. 

Hope  is  the  medicine  of  the  soul,  the  cordial 
which  animates  and  sustains  "us  under  the  labours 
of  life,  which  alleviates  the  severest  afflictions, 
and  which  sheds  an  increased  splendour  over  the 
fairest  day  of  earthly  prosperity.  But  the  best 
hopes,  which  take  their  rise  only  from  this 
world,  and  whose  flight  is  restricted  within  the 


345 

narrow  range  of  earthly  good,  are  totally  inade- 
quate to  allay  the  fear  of  death,  and  to  remove, 
or  in  any  measure  to  mitigate,  some  of  the  hea- 
viest sufferings,  to  which  we  are  here  subjected. 
There  are  disappointments,  which  this  world 
cannot  compensate;  losses,  for  which  it  can  afford 
no  substitute ;  sorrows,  to  which  it  brings  no 
alleviation. 

I  would  not  deny  the  value  and  excellence  of 
the  nature,  which  God  has  given  me,  of  the  ca- 
pacity   for  improvement   and   usefulness,    with 
which  he  has  endued  me,  and  the  innumerable 
sources  of  gratification  and  delight,  to  which  he 
offers  me  access.     I  acknowledge  with  gratitude 
the  multiplied  earthly  blessings,  on  his  part  so 
disinterested,  on   mine  so  undeserved,  which  he 
bestows  on  me.     I  am  enchanted  with  the  beau- 
ty,   and    splendour,    and   magnificence    of    the 
world,  in   which  he  has  placed  me ;  I  rejoice  in 
the  fertility  of  the  earth,  which  so  abundantly 
rewards   the  labours   of  man,  and  supplies  sub- 
sistence   for   the  countless  myriads  of  its  chil- 
dren.    I  contemplate  with  delight  the  diversifi- 
ed forms  of  animated  existence,  the  innumerable 
and   infinitely  various  capacities  for  happiness, 
which   every  where  exist,  and  the   superabun- 
dant provision,  which  is  every  where  made,  for 
their  continuance,  gratification,  and  enlargement. 
44 


346  THE    CHRISTIAN'S    HOPE. 

I  feel  a  satisfaction,  which  I  know  not  how  to 
express,  in  the  innumerable  privileges,  [Measures, 
and  advantages  of  social  and  domestick  life, 
in  the  interchange  of  offices  of  kindness  and 
sympathy  with  my  fellow  men,  in  the  joys  of 
virtuous  friendship,  and  convivial  and  intel- 
lectual converse,  and  in  the  contemplation 
of  the  immense  improvements  made  by  man- 
kind in  arts,  and  sciences,  and  moral  worth. 
I  admire  and  would  wish  to  possess  that  tru- 
ly christian  spirit  of  contentment,  gratitude, 
and  benevolence,  which  the  venerable  Lind- 
sey  exhibited,  when  at  the  close  of  a  life  of 
much  suffering  and  hardship,  he  was  able  to  say 
with  perfect  simplicity  and  sincerity,  that  even 
if  there  were  no  life  beyond  this,  he  acknow- 
ledged himself  greatly  blessed  ;  and,  without 
the  hope  of  a  future  reunion,  yet  from  the  in- 
tercourse and  friendship,  which  he  had  enjoyed 
with  so  many  wise  and  excellent  men,  he  should 
depart  from  life  a  well  satisfied  guest.  But  if  I 
had  no  hope  beyond  the  present  transient  scene, 
I  know  not  how  I  should  sustain  sorrows,  which 
every  day  befal  me ;  I  know  not  what  should 
support  me  under  the  numerous  and  distressing 
inroads,  which  death  is  daily  making  on  the  cir- 
cle of  my  friends.  "To  me  I  confess,  as  one 
well  describes  the  effect  of  death  upon  the  Hea- 


THE    christian's    HOPE.  347 

then,  to  me  death  would  have  a  terrible  sound, 
and  could  not  but  be  attended  with  a  train  of 
the  most  melancholy  reflections.  It  would  una- 
voidably mix  with  all  my  enjoyments  and  unavoi- 
dably allay  and  spoil  their  relish.  It  would  be 
like  a  sword  continually  hanging  over  my  head 
by  a  single  hair;  a  spectre  always  haunting  my 
abode  ;  which,  whatever  some  libertines  might 
pretend,  would  cast  a  sudden  damp  on  every  joy, 
and  leave  no  present  gratification  free  from  pain 
and  uneasiness."  I  cannot  envy  that  gloomy 
scepticism  or  that  brutal  insensibility,  which  re- 
gards such  events  unmoved.  I  would  not  wish 
to  purchase  relief  with  the  extinction  of  memo- 
ry, since  in  the  always  present  recollection  of 
departed  friends,  who  deserved  my  respect 
and  affection,  I  find  a  powerful  stimulus  to 
virtue,  and  a  satisfaction,  though  melancholy, 
yet  most  refreshing  to  my  wounded  and  aching 
bosom. 

In  these  sentiments  I  think  I  utter  only  the 
sentiments  of  every  virtuous  and  feeling  heart. 
What  words  then  can  express  the  value  of  a  re- 
ligion, which  dispels  all  anxiety,  solicitude,  and 
grief  at  the  departure  of  our  virtuous  and 
christian  friends  ?  what  language  can  express  the 
value  of  that  blessed  hope,  which  entereth  into 
that  state,  which  is  bevond  the  veil  of  doafh; 


348  THB  christian's  hope. 

Avhither  the  forrunner,  the  guide  and  prince  of 
life,  the  conqueror  of  death,  even  Jesus  has 
himself  entered  in  glory  and  triumph  ? 

Christian  father  and  mother !  when  you  have 
deposited  in  the  grave  the  child  of  your  affec- 
tion, and  confidence,  and  hope,  perhaps  the  son 
whose  virtues,  and  talents,  and  manly  qualities 
were  your  pride  and  delight,  or  the  daughter 
who  clung  closely  to  your  heart,  and  whose  affec- 
tion and  tenderness  you  hoped  might  soften  the 
pangs  of  adversity,  and  cheer  the  evening  of 
your  life,  tell  me  for  what  you  Avould  exchange 
that  blessed  hope,  which  after  a  short  interval 
restores  them  to  you,  enrobed  in  celestial  glory, 
beauty,  and  immortality.  Christian  !  when  you 
have  seen  the  grave  close  over  the  mortal  re- 
mains of  the  father,  who  has  been  your  guide,  and 
counsellor,  and  the  most  faithful  of  friends  in 
your  prosperity  and  adversity ;  or  the  kindest  of 
mothers,  whose  hope  and  delight  you  were,  who 
nurtured  your  helpless  infancy,  and  so  often 
watched  while  you  slept,  and  so  often,  by  her 
laborious  and  affectionate  assiduity,  soothed  the 
hours  of  sickness  and  pain,  and  who,  with  so 
many  prayers  and  tears,  daily  approached  God's 
mercy  seat  for  your  health,  happiness,  improve- 
ment, and  salvation,  tell  me  for  what  you  would 
exchange  the  thrilling  hope,  that  they  rest  in 
peace   with  that  divine  Father,  who  cares  for 


THE    christian's    HOPE.  349 

them    with   even   more    tenderness,   than  they 
cared   for   you.     Christian !    when   the    bosom 
friend  has   been  snatched  from  your  side,  the 
friend,  with  whom  you  took  sweet  counsel,  and 
with  whom  you  walked  to  the  house  of  God, 
whose  sentiments  and  sympathies  were  all  yours, 
whose  interests  were  indissolubly  associated  with 
your  own,   when  you  have  heard  the  last  affec- 
tionate  farewell   and  taken  the  last  look,  and 
caught  the  last  beam  of  kindness  which  shot 
from  his  closing  eyes,  say  for  what  you  would 
exchange  the  transporting  hope  of  a  reunion  in 
purer    friendship   in   a    better    world.      Chris- 
tians !  I    speak  not    to    the    aged    only    but    to 
those,    who   have  just    passed  the  morning  of 
life,   when  you    remark  around  you  the  many 
vacancies,  which  death  has  made  among  those 
whom  you  loved,    and  valued,    when   you   see 
how    many    of  the    aged,   and   venerable,    and 
deep-rooted  trees  have  been  upturned,  and  how 
many  of  the    fairest   opening  blossoms  nipped, 
how  many  in  their  meridian  have  been  suddenly 
cut  down  with  the   unripe  and  ungathered  fruit 
hanging  thick  about   them,  when  you  have  so 
often  seen  death  trampling  with  indifference  on 
the  pride  and  boast  of  genius,  wit,  and  learning, 
and  piercing  with  his  fotal  arrow  the  thickest 
shield  and  panoply  of  virtue,  and  desolating  tht 
fairest   scenes    of  human  happiness,  usefulness. 


350  THE  christian's  hope. 

and  promise,  tell  me  have  you  never  felt  the  in- 
finite value  of  that  hope,  which  does  not  per- 
mit you  to  think  of  them  as  lost;  but  which 
commands  you  to  take  a  wider  prospect  of  the 
ways  and  purposes  of  God,  and  remark  that 
some  are  but  transplanted  to  a  more  genial  soil 
and  clime,  there  to  strike  a  more  vigorous  root, 
to  put  forth  fairer  blossoms,  and  to  pour  out  a 
sweeter  fragrance,  and  a  richer  harvest ;  and 
that  wisdom,  benevolence,  usefulness,  integrity, 
and  piety  shall  never  want  scope,  and  opportu- 
nity for  exercise,  improvement,  and  progress,  so 
long  as  the  greatest  and  best  of  Beings  holds  the 
throne  of  the  universe. 

The  christian's  hope  is  indeed  well  denomi- 
nated a  sure  and  steadfast  anchor  to  the  soul. 
God  grant  that  this  hope  may  be  ours.  But  if 
you  wish  to  die  the  death  you  must  live  the  life 
of  the  righteous ;  if  you  would  follow  Jesus 
you  must  serve  him ;  for  into  the  holy  city,  the 
heavenly  Jerusalem,  there  shall  in  no  wise  enter 
in  any  thing  that  defileth,  neither  whatsoever 
worketh  abomination  or  maketh  a  lie  ;  but  they 
which  are  written  in  the  Lamb's  book  of  life. 
Blessed  are  they  who  do  his  commandments, 
that  they  may  have  a  right  to  the  tree  of  life, 
and  may  enter  in  through  the  gates  into  the  city. 
The  hope  of  the  hypocrite  shall  perish.  God 
will  render  to  every  man  according  to  his  deeds. 


THE    christian's   HOPE.  351 

As  you  sow  here  you  shall  reap  hereafter.  Tri- 
bulation and  anguish  upon  every  soul  of  man 
that  doeth  evil,  but  to  them,  who  by  patient 
continuance  in  well  doing  seek  for  glory,  honour 
and  immortality,  eternal  life  ;  and  there  remain- 
eth  a  rest  for  the  people  of  God. 


SERMON  XXIII. 


THE    VALUE   AND    INFLUENCE   OF   THE    CHRIS- 
TIAN DOCTRINE  OF  IMMORTALITY. 


2  CORINTHIANS  IV.  18- 

WHILE  WE  LOOK  NOT  AT  THE  THINGS  WHICH  ARE  SEEN, 
BUT  AT  THE  THINGS  WHICH  ARE  NOT  SEEN  :  FOR  THE 
THINGS,  WHICH  ARE  SEEN,  ARE  TEMPORAL;  BUT  THE 
THINGS,    WHICH    ARE    NOT    SEEN,    ARE    ETERNAL. 

Comprehension  of  mind,  enlargement  of  pros- 
pect is  the  prerogative  and  glory  of  human  na- 
ture. In  this  respect  man  rises  superiour  to  the 
brute  creation,  and  proves  his  alliance  to  that 
sublime  Intellect,  which  sees  the  end  from  the 
beginning,  vt^hich  surveys  the  operation  of  pre- 
sent causes  in  their  most  distant  results,  which 
embraces  whatever  is  and  whatever  can  be. 
The  greater  part  of  the   brute   world  are  un- 


DOCTRINE    OF    IMMORTALITY.  353 

concerned  for  any  thing  but  what  is  immediate- 
ly before  them.  They  look  not  beyond  the 
present  day  and  the  passing  hour. 

In  some  of  the  inferiour  animals,  we  observe 
a  kind  of  prudence  and  foresight,  which  is  re- 
markable, and  which  casts  a  silent  reproach  on 
the  negligence  and  wilful  blindness  of  many  of 
the  human  species.  In  them  however  it  is  little 
else  than  a  mechanical  and  instinctive  impulse  ; 
it  depends  little  on  education,  or  reasoning,  or 
calculation;  it  has  its  limits  beyond  which  it 
does  not  pass  ;  it  is  the  same  in  individuals  of 
the  same  species  ;  and  it  is  not  greatly  affected 
by  circumstances  of  situation  or  advantage. 
But  what  is  particularly  remarkable  is  its  limi- 
tation to  their  present  condition.  There  is  no 
reason  to  believe,  that  they  are  capable  of 
stretching  a  thought  onward  beyond  this  life. 
It  is  man  only,  to  whose  expectations  death 
presents  not  an  insuperable  barrier ;  whose 
hopes  expand  with  the  universe,  and  measure 
their  flight  only  by  eternity.  We  look  not  at 
the  things  which  are  temporal,  but  at  the 
things  which  are  eternal. 

It  is  our  duty,  my  brethren,  to  cultivate  this 

exalted  faculty.     It  is   important  to  our  virtue  ; 

essential  to  our  consolation ;  and  necessary    to 

the  proper  dignity  and  elevation  of  the   human 

'15 


354  ,    VALUE    AND    INFLUENCE    OF    THE 

character.     These  are  the  toplcks,  which  I  sug^ 
gest  to  your  reflections. 


I.  Man  is  distinguished  by  a  capacity  of  look- 
ing forward  into  futurity.  His  views  are  not 
necessarily  limited  to  this  earthly  habitation,  to 
the  horizon,  which  circumscribes  his  vision,  to 
the  time,  which  is  measured  by  years,  and  days, 
and  hours,  that  move  on  with  an  uncontrollable 
rapidity.  He  may  calculate  on  another  life,  on 
other  opportunities  and  occasions  of  perception 
and  action.  He  may  anticipate  new  and  en- 
larged capacities.  He  may  look  forward  to  dif- 
ferent and  far  more  considerable  results  from 
his  present  labours  and  character,  than  any 
which  he  ever  perceives  in  this  life. 

The  analogy  of  nature  does  not  allow  us  to 
believe  that  man  should  have  been  enabled  and 
induced  to  plant  without  ever  being  permitted  to 
gather;  but  this  must  often  be  the  case,  if  the 
present  life  is  the  whole  of  his  existence.  It  is 
incompatible  with  any  enlarged  views  of  the 
wisdom  of  the  Creator,  whose  works  are  full  of 
glorious  design,  to  think  that  he  should  have 
formed  the  human  mind,  capable  of  boundless  de- 
sires and  conceptions,  and  yet  have  designed  man- 
kind only  for  this  world,  and  thus  afford  them  no 
objects  adequate   to  the  capacious  imaginations 


DOCTRINE    OP    IMMORTALITY.  355 

of  the  soul,  no  field,  in  which  its  illustrious 
faculties  may  find  suihcient  employment,  or  be 
advanced  to  the  perfection  to  which  they  are 
adapted.  It  is  not  worthy  of  the  Creator  to 
suppose,  that  such  a  curious  and  magnificent  pre- 
paration should  have  been  made  without  a  cor- 
respondent purpose,  and  that  the  human  intel- 
lect, that  immediate  emanation  from  the  Deity, 
should  have  been  kindled  merely  to  light  a  pas- 
sage to  the  tomb.  It  is  not  consistent  with  just 
and  grateful  sentiments  concerning  the  goodness 
of  God  to  think,  that  he  would  allow  his  crea- 
tures to  be  so  grossly  deluded  with  false  hopes, 
and  that  he  should  in  any  way  have  inspired 
desires  and  expectations  of  immortality,  which 
must  prove  as  baseless  as  the  fabrick  of  a  dream. 
It  is  not  honourable  to  his  moral  attributes  to 
suppose,  that  vice  will  not  experience  a  just  re- 
tribution, or  that  virtue,  often  oppressed  and 
injured,  will  not  ultimately  be  vindicated.  Na- 
ture, reason,  experience,  and  the  analogy  of 
divine  providence  point  continually  to  a  future 
state  as  consistent  with  the  present  faculties,  and 
probable  from  the  present  condition  of  man, 
without  which  the  plan  of  life  seems  incomplete 
and  unworthy  of  its  great  and  wise  Author. 

The  hope  of  immortality,  thus  awakened  in 
the  human  heart,  revelation  in  the  fullest  man- 
ner confirms.     What  nature  and   reason  spoke 


^56  VALUE    AND    INFLUENCE    OF    THE 

of  in  broken  and  timid  Avhispers,  is  proclaimed 
aloudin  the  gospel  by  the  voice  of  that  only  Be- 
ing over  whom  death  has  no  power,  and  with 
whom  there  is  neither  succession  nor  change.  It 
IS  a  leading  object  of  Christianity  to  teach  a  future 
life,  and  the  death  and  consequent  resurrection  of 
Jesus  give  an  unquestionable  proof  of  it.  On 
this  subject  a  christian  has  no  doubt.  It  is  the 
corner  stone  of  our  religion  on  which  every 
thing  connected  with  it  depends.  In  the  light 
of  the  gospel  a  future  is  as  certain  as  a  present 
life. 

The  scriptures  encourage  the  belief  that 
death  will  be  no  interruption  of  our  conscious 
existence.  They  constantly  exhibit  the  indisso- 
luble and  close  connexion  between  the  present 
and  the  future  life.  They  point  to  the  future 
state,  as  a  state  of  moral  retribution  where  our 
characters  must  follow  us  and  the  proper  conse- 
quences of  our  conduct  be  fully  developed. 
They  reveal  a  state,  in  which  the  evils  of  life, 
or  what  here  appear  to  us  to  be  such,  will  be 
completely  remedied;  the  imperfections  of  our 
present  knowledge  supplied ;  the  Avays  of  God 
to  man  be  vindicated,  and  the  triumphs  of  the 
divine  wisdom,  equity,  and  goodness  be  not  only 
complete  but  apparent.  They  disclose  a  state 
of  immortality,  secure  from  the  ravages  of  death 
and  unaffected  by  the   vicissitudes   and  trials  of 


DOCTRINE    OF    IMMORTALITY.  357 

life.  They  promise  the  enlargement  of  our 
powers.  They  open  to  the  prospect  a  boundless 
field  for  the.  exertions  of  benevolence  and  wis- 
dom, and  a  course  of  uninterrupted  and  endless 
proficiency  in  holiness. 

These  are  the  prospects  which  religion  holds 
before  us,  and  we  can  be  at  no  loss  as  to  our 
duty.  This  state  should  be  kept  habitually  in 
our  view.  The  consideration  of  it  should  be  as- 
sociated with  all  our  labours,  hopes,  and  calcula- 
tions, with  all  our  views  of  human  life  and  its 
concerns,  with  every  thought  of  our  own  frailty 
and  mortality,  and  with  every  instance  of  trial, 
suffering,  or  death  to  which  we  are  called  in  our 
own  or  in  the  condition  of  others.  Nothing- 
can  be  more  unworthy  of  us,  than,  with  a  ca- 
pacity of  thus  extending  our  views,  and  with 
so  sublime  a  destination  before  us,  to  live  and 
die  like  the  beasts  of  the  field  without  concern 
and  calculation  for  the  future. 

No  man  can  say  that  a  future  life  is  not  possi- 
ble. There  is  no  man,  with  any  degree  of  intel- 
lectual cultivation  and  possessing  an  unextinguish- 
ed spark  of  virtuous  feeling,  who  will  deny,  that 
even  under  the  light  of  nature  and  reason,  it  is 
accompanied  with  a  considerable  degree  of  pro- 
bability. Why  should  it  be  thought  a  thing 
incredible,  that  God  should  raise  the  dead  ? 
Nature   and  reason  often  speak  to  us  of  a  com- 


358  VALUE    AND    INFLUENCE    OF    THE 

ing  Hie.  There  is  hope  of  a  tree,  if  it  be  cut 
down,  that  it  shall  sprout  again.  When  you 
have  stood  over  the  grave  of  one  whom  you 
loved  and  honoured,  and  have  seen  youth  and 
beauty,  or  wisdom  and  virtue,  every  thing  that 
is  lovely  or  every  thing  that  is  venerable,  con- 
signed to  the  dust,  before  the  earth  has  been 
throAvn  in  upon  this  sacred  deposit  of  perhaps 
a  parent,  it  may  be  the  mother  who  bore  you, 
or  your  child,  or  the  friend  who  is  closer  than  a 
brother,  and  while  the  fountains  of  grief  are 
pouring  out  their  streams  and  the  heart  is  aching 
and  throbbing  with  its  agony,  has  not  every 
generous  feeling  of  the  soul  rushed  forward  to 
declare,  that,  under  the  dominion  of  a  perfectly 
Avise  and  good  Being,  it  is  impossible  this  should 
Ije  the  end  of  man  ? 

Why  should  we  not,  in  regard  to  a  future 
state,  be  decided  and  governed  by  the  same 
rules  of  prudence,  which  control  us  in  the  ordi- 
nary concerns  of  human  life.  On  what  princi- 
ple is  the  business  of  this  life  conducted  but  on 
a  calculation  of  probabilities  ?  Who  can  ascer- 
tain or  confidently  conjecture  the  events  even  of 
the  coming  hour  ?  How  would  the  affairs  of  life 
proceed  if  we  must  be  governed  only  by  de- 
monstrative certainty  ?  Is  it  not  surprising  that 
in  respect  to  a  future  life  men  are  not  willing  to 
follow  the  same  maxims  of  prudence,   on  which 


DOCTRINE    OP    IMMORTALITY. 


^59 


they  feel  bound  to  act  in  respect  to  what  is 
future  in  this  hfe ;  and  that  what  is  probable  in 
relation  to  another  existence,  in  proportion  to 
the  degree  of  probability,  should  not  weigh 
with  them  equally  with  considerations,  attended 
only  with  the  same  measure  of  probability,  in 
what  relates  to  the  present. 

But  with  the  man,  who  acknowledges  a  religion 
which  has  brought  immortality  to  light,  what  can 
be  more  a  duty  than  to  keep  this  immortality  habi- 
tually present  to  his  mind  ?  Such  a  person  should 
never  think  of  this  life,  but  in  its  connexion  with 
another ;  of  earth,  but  as  a  scene  of  prepara- 
tion for  heaven  ;  of  time,  but  as  presently  to  be 
swallowed  up  in  eternity;  of  the  trials  of  this 
world,  but  as  discipline  for  the  next ;  of  moral 
conduct,  but  in  its  relation  to  moral  recompense  ; 
of  death,  but  as  a  necessary  step  to  an  immortal 
life ;  and  of  the  various  dark  and  inscrutable 
dispensations  of  heaven,  which  confound  all  our 
calculations,  but  as  ultimately  to  issue  in  the  most 
luminous  displays  of  God's  perfections  ;  as  vio- 
lent and  terrifick  storms  are  succeeded  by  a  se- 
rene and  purified  air,  and  the  deepest  darkness 
of  the  night  ushers  in  the  day. 

These  are  the  feelings  and  views,  which  the 
instructions  of  religion  tend  to  produce.  In  this 
way  we  have  our  conversation  in  heaven.     Thus 


360  VALUE    AND    INFLUENCE    OF   THE 

should  we  always  associate  things  temporal  witli 
things  eternal,  earth  with  heaven,  death  with  life, 
time  with  eternity,  present  ignorance  with  future 
knowledge,  and  the  sufferings  of  this  mortal  con- 
dition with  the  happy  result  to  which,  if  reli- 
giously improved,  they  will  finally  conduct  us. 


II.  How  elevating  are  these  doctrines  of  relig- 
ion! How  unworthy  of  the  character  of  rational 
and  moral  beings  to  neglect  them  !  How  perfectly 
adapted  are  they  to  promote  our  virtue,  to  im- 
part support  and  consolation  to  the  afflicted,  and 
to  give  dignity  to  the  human  character! 

i.  What  indeed  can  be  more  adapted  to  pro- 
mote our  virtue  than  a  sentiment  of  our  destina- 
tion to  an  immortal  life  ?  Let  us  eat  and  drink, 
aay  those,  who  are  without  God  and  without 
hope,  for  to-morrow  we  die  ;  but  would  any 
man  think  that  life  might  be  devoted  to  the  ex- 
cessive indulgence  of  appetites  and  passions, 
which  he  has  in  common  with  the  brute  crea- 
tion, if  he  always  lived  under  the  conviction 
that  he  is  to  live  forever?  Impressed  with  a  sen- 
timent of  God's  moral  dominion,  with  the  belief 
that  he  shall'  bring  every  work  into  judgment, 
that  whatsoever  a  man  soweth  that  shall  he  also 
reap,  that   he  who  soweth   to  the  flesh  shall  of 


DOCTRIXE    OF    IMMORTALITY.  361 

the  flesh  reap  corruption,  who  would  not  fear  to 
sin?  Is  there  any  one  who,  for  the  criminal, 
and  unsatisfying  pleasures  of  life,  would  think 
it  well  to  sacrifice  his  hopes  in  futurity?  Un- 
der the  expectation  of  a  future  life,  consequent 
on  this,  in  its  results  and  character  connected 
with  this  as  the  effect  with  the  cause,  the  event 
with  the  preparation,  the  harvest  with  the 
spring,  the  fruit  to  be  expected  with  the  seed 
sown,  is  there  any  one  who  would  not  be  al- 
ways alive  to  the  certain  consequences  of  his 
character  and  conduct,  and  govern  himself  by 
that  great  law  of  God's  moral  dominion,  Avhich 
is  plainly  indicated  here,  and  will  be  fully  shown 
in  another  world,  by  which  the  inevitable  con- 
sequence of  vice  is  shame,  privation,  disease, 
infamy,  and  misery,  and  the  sure  rewards  of  vir- 
tue are  satisfaction,  hope,  and  felicity  ?  Are 
there  any  who  would  not  be  excited  to  do  good, 
if  they  lived  under  the  assurance  that  no  bene- 
volent effort  will  finally  fail  of  success ;  that 
every  sacrifice,  which  virtue  demands  will  be 
fully  recompensed,  and  that  beneficence  on  earth 
will  open  the  way  to  an  unlimited  scope  for 
doing  good  in  another  world  ?  Are  there  any 
who  would  not  labour  for  improvement  in  virtue, 
when  they  felt  assured  that  the  practice  of  it 
will  be  rewarded  with  a  capacity  and  opportuni- 
ty of  endless  proficiency  in  moral  goodness  in 
the  presence  of  God  r" 
46 


362  VALUE    AND    INFLUENCE    OP    THE 

2.  Inquire  in  the  second  place,  if  the  doctrine 
of  immortahty  is  not  essential  to  our  consolation 
under  the  bereavements  of  death. 

The  shaft  of  death  often  strikes  those,  who 
stand  at  our  side,  and  in  a  moment  their  counte- 
nance is  changed,  their  purposes  are  broken  off, 
and  God  sends  them  away.  They,  who  are 
eminent  for  their  virtues  and  talents,  are  some- 
times arrested  in  the  midst  of  their  usefulness, 
and  the  brightest  lights  in  the  community  extin- 
guished. Children,  the  objects  of  our  confi- 
dence, are  plucked  with  the  opening  blossoms 
hanging  thick  upon  them.  Parents,  to  whom 
we  have  clung  with  all  the  strength  of  filial  re- 
verence, as  the  ivy  entwines  itself  around  its 
natural  supporter,  and  for  whom  we  have  trem- 
bled as  Avc  remarked  the  trunk  shattered  by 
the  storms  of  winter  and  heard  the  wind  whis- 
tle through  its  naked  and  decayed  branches,  are 
laid  prostrate  in  death.  Friends,  with  whom 
we  shared  a  common  destiny,  a  common  interest 
and  a  common  soul,  are  torn  from  us  at  the  very 
time  when  confidence  has  become  reasonable 
and  hope  displays  its  brightest  visions  before 
the  imagination.  Under  such  calamities  where 
shall  we  find  consolation  but  in  the  christian  doc- 
trine of  immortality ;  unless  from  things  tempo- 
ral we  transfer  our  thoughts  and  expectations  to 
things  eternal  ?  To  whom  indeed  shall  we  go  but 


DOCTRINE    OF    IMMORTALITY.  363 

unto  Jesus  Christ,  since  with  him  and  with  him  only 
are  the  words  of  eternal  life  ?  Because  he  lives 
we  shall  live  also.  The  death  of  Jesus  has  rent 
in  twain  the  veil,  which  hid  the  unseen  from  the 
visible  world.  Eternity  opens  upon  us  in  the 
immensity  and  magnificence  of  its  prospects. 
Corruption  may  claim  our  body,  and  our  ashes 
may  be  scattered  to  the  winds,  or  employed  by 
nature  in  productions  of  other  uses  and  texture ; 
but  another  form  will  arise,  clad  in  the  fresh- 
ness of  spring  and  the  beauty  of  light.  While 
we  look  at  the  thinsfs  which  are  eternal  and 
heavenly,  nature  may  compel  the  tribute  of  our 
tears,  but  God  will  have  our  faith,  and  homage, 
and  entire  resignation. 

3.  Reflect  in  the  last  place  on  the  dignity, 
which  this  sentiment  imparts  to  the  human  cha- 
racter; what  enlargement  it  gives  to  the  mind! 
what  a  superiour  value  it   affixes  to  human  life ! 

Man,  bounding  his  prospect  by  the  objects  of 
sense,  living  for  this  world,  and  having  no  hope 
beyond  the  grave,  forming  connexions  which 
must  expire  with  the  short  day  of  human  life, 
seeking  only  possessions  which  perish  with  the 
using,  panting  for  honours  which  wither  as  soon 
as  placed  upon  his  brow,  and  pursuing  plea- 
sures which  are  sensual  and  transient ;  and 
man,  extending   his   views    into   an    intermina- 


3G4  VALUE    AND    INFLUENCE    OF    THE 

ble  futurity,  living  lor  eternity,  rising  superiour 
to  the  fear  of  death,  forming  connexions,  which 
death  may  interrupt  but  cannot  dissolve,  secur- 
ing possessions,  which  are  imperishable,  seeking 
the  approbation  of  God,  laying  plans  of  good 
and  of  virtue,  which  he  may  renew  and  finish 
beyond  the  grave,  anticipating  enlarged  powers 
and  wider  scope  for  intellectual  and  moral  exer- 
tion in  a  state,  where  his  faculties  may  be  exer- 
cised without  impediment  or  fatigue,  and  aspir- 
ing after  the  felicity  of  the  divine  presence, — 
what  different  characters !  how  little  can  the 
one  be  compared  with  the  other  !  how  contract- 
ed and  low  are  the  sentiments  which  actuate 
the  one,  how  ennobling  are  those,  which  fill  the 
heart  of  the  other  ! 

Life,  regarded  only  as  a  short  season  of  action 
and  suffering ;  in  which  a  man  may  do  much,  but 
in  which,  if  there  is  no  other  state  after  this,  he 
must  labour  to  little  purpose  ;  in  which  one  day 
after  another  is  but  the  same  round  of  cares  and 
toils,  of  hopes  and  disappointments,  of  sufTer- 
ino^s  for  which  there  are  in  such  case  no  conso- 
lation,  of  privations  for  which  this  world  can 
afford  neither  remedy  nor  equivalent ;  a  state,  in 
which  man  is  continually  tortured  with  the  ap- 
prehension of  being  cut  off  in  the  midst  of  all  his 
pleasures  and  possessions,  and  the  fear  of  death 
holds  him  in  continual  bondaaje  ;  in  which  at  best 


DOCTRINE    OF    IMMORTALITY.  365 

a  man  can  only  labour,  and  toil,  and  suffer,  and  ac- 
quire, and  then  lay  himself  down  and  die,  and 
mingle  with  the  earth,  and  be  forgotten;  and  life, 
regarded  as  only  the  infancy  and  school-time  of 
our  being,  in  which  much  is  to  be  done  and  much 
to  be  suffered,  but  always  with  a  reference  to  fu- 
ture acquisition  and  recompense,  and  death  itself 
is  only  the  passage  to  a  rational  and  moral  being  ; 
life,  in  which  we  may  indulge  the  most  tender 
sentiments  of  virtuous  friendship,  and  delight  in 
the  pure  interchange  of  kindred  souls  with  sure 
confidence  that,  although  death  may  interrupt,  it 
cannot  ultimately  sever  such  connexions ;  a  life, 
in  which  we  are  living  for  God,  for  our  fellow- 
men,  for  truth,  virtue,  and  benevolence,  honour- 
ed instruments  in  his  service  on  earth  and  des- 
tined for  a  nobler  service  in  heaven ;  in  which, 
though  we  must  submit  to  the  great  law  of  our 
nature  and  leave  these  frail  tenements  to  dis- 
solve, yet  we  shall  be  had  in  honoured  remem- 
brance on  earth,  and  be  recognised  and  welcom- 
ed by  the  spirits  of  the  just  made  perfect  in 
heaven — compare  these  two  views  with  each 
other,  and  say,  if  human  life  does  not  owe  to 
the  christian  doctrine  of  immortality  its  real 
value  and  all  its  dignity? 

Cherish  with  the  most  sedulous  care  this  sen- 
timent of  your  immortality.  Never  lose  sight 
of  the  connexion  between    the    present   world 


366  VALUE    AND    INFLUENCE    OP    THE 

and  the  next.  Although  the  progress  of  time 
and  the  cares  of  hfe  may  erase  from  your  me- 
mory the  traces  of  your  conduct  from  day  to 
day,  yet  tliey  are  indehble  in  the  book  of  God's 
remembrance.  No  vitious  action  will  go  un- 
punished ;  no  virtuous  deed  be  unrewarded. 
In  the  future  state  moral  retribution  will  be 
complete.  Your  labours  for  good,  though  here 
often  defeated  and  often  wholly  unsuccessful, 
will  not  be  in  vain.  Every  benevolent  and 
pious  wish,  that  now  possesses  your  soul,  will 
hereafter  be  gratified.  Consider  always  your 
habitual  temper  and  course  of  life,  and  the  sen- 
timents, which  you  cherish,  in  reference  to  the 
retrospect,  which  you  yourself  must  take  of 
them  in  another  world,  and  to  the  review,  in 
which  they  must  pass  before  the  Being,  whose 
knowledge  is  infinite,  and  whose  judgment  is 
beyond  the  possibility  of  mistake. 

Let  your  vicAVS  of  human  life  correspond  Avith 
the  expectations  which  you  indulge  of  another 
and  infinitely  superiour  life.  Look  upon  this 
world  in  the  light  of  the  other.  The  ways  of 
God  may  now  appear  mysterious  and  his  purposes 
unsearchable  ;  but  hereafter  you  will  confess 
their  wisdom  and  rectitude.  The  intricate 
scheme  of  human  life  and  the  profound  opera- 
tions of  divine  providence  will  be  unravelled 
and  explained.     Light  shall  burst  through  the 


DOCTRINE    OF    IMMORTALITY.  367 

thick  clouds,  which  now  surround  you.  God's 
purposes  will  be  accomplished,  and  the  tri- 
umphs of  his  goodness  be  every  where  dis- 
played. Act  in  a  manner  worthy  of  the  station, 
which  God  has  assigned  you  :  made  but  little 
lower  than  the  angels,  crowned  with  the  moral 
glory  of  the  Deity,  and  indulging  the  hope  of 
an  interminable  existence,  let  your  character 
be  consistent  with  the  dignity  of  your  nature 
and  the  unutterable  grandeur  of  your  desti- 
nation. Children  of  God  !  heirs  of  the  divine 
immortality !  never  forget  that  you  are  living 
for  the  future ;  and  that  all  your  sentiments, 
and  words,  and  actions,  bear  the  impression  of 

ETERNITY. 


THE    END. 


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